A Study Of The Group Of Surviving Ci-Poets In Two Parts Of Zhejiang Between Song And Yuan Dynasty

The collective and regional character of surviving Ci-poets are very conspicuous between Song and Yuan Dynasty. Two parts of Zhejiang that is chosen as a visual angle, except considering about the significances of the study of the literature during dynastic changes and the culture about different areas in Song Dynasty, mainly is over double significances of cultural and stylistic study when we have further understanding of the thought of surviving adherents of a former dynasty and their literary creation. On the past, the more we focused on the individual or dating habits of study, this group study of changeful regime have further room for in-depth research. I try to focus on surviving Ci-poets in two parts of Zhejiang, make one kind of "circumstances reduction" and "territory restore", draw the outline of a comparatively entire creating space of Ci-poems, make the Ci-poet who has been verged in the past managed could be expounded again, and try to compose in reply way to whose collective existence, characteristic and ways of making friends being in progress unfolding and scanning comparatively all round.The first chapter is the distinction about surviving Ci-poets in two parts of Zhejiang between Song and Yuan Dynasty. I try to fix the historical role of them on the basis of making the development of the word "adherents of a former dynasty" clearly, and essential analysis about their history according with times and Ci-poets' concrete conditions, and carry on the discrimination on the pertinent problem. The former scholars who limited surviving adherents of Song Dynasty accorded to their behavior that has never become an official in different dynasties. But testing it with truth, although generally speaking, who has been senior official in Yuan Dynasty, even if was the profit matter, as Cheng Jufu, we don't regard him as surviving adherents of a former dynasty. Some officials, such as the Shan-Zhang and professor, must deal with different cases in different ways. Because many of them were under the political pressure, or stranded to the livelihood, even were self-designated to save Chinese culture. Becoming an official was compelled, controlling, and in the sentiment by no means disobeyed to surviving adherents' psychological principle and moral integrity. Therefore, we should take the creation as the leadership, accord to their behavior, and mainly act as a judge of whether it did have surviving adherents'consciousness of a former dynasty. The individual Ci-poet, such as Liang Dong and so on, should be analyzed according to concrete problems.The second chapter is community constitution and the reciprocity of the group of surviving Ci-poets in two parts of Zhejiang between Song and Yuan Dynasty. The limitation about two parts of Zhejiang which is discussed in this article is mainly according to administrative area of the east and west road of Zhejiang in Southern Song Dynasty. It is a cultural concept, includes entire Zhejiang province, Shanghai and the south of Jiangsu province. Because of its natural environments, economical developments, cultural traditions and environmental characteristics in the Ci–poems' creation, this region has created the external condition for the community of Ci-poets. Besides that, historical reasons also made this region take up a special position in the soul of surviving adherents of the Song dynasty. At the same time, the resolute social practice, luxurious and amusing customs as internal factor have had the certain influence on the formation and the active way of groups, thus making it become the occasion of the biggest group of surviving Ci-poets of Song Dynasty . And owing to regional differences, this area formed two groups which placed Lin'an and Shaoxing in the center. They have exchanged of what one has for what one needs, centering around the West Lake poetic association. Besides that, they associated with each other, taking Zhou Mi, Zhang Yan, Qiu Yuan, Tang Jue and Wang Yingsun as center, and formed the group network.The third chapter is general activities and traits of the group of surviving Ci-poets in two parts of Zhejiang between Song and Yuan Dynasty. The intragroup activities were developed around the West Lake poetic association. There were three periods which were precedent, intermediate and later stage, and their key figures, organizers and subjects in activities. It lasted over 30 years. Especially the book named "Yue Fu Bu Ti" which was created at later stage is representative work of the Ci-poem about praising things in Song Dynasty. Lin'an and Shaoxing inferior groups have frequent contacts. For example, Zhou Mi, Zhang Yan and Wang Yisun were intimate. The group outside activities which associated with Jiangxi group was much more. The individual activities, such as Wang Yuanliang and Zhang Yan's, influenced on their communications. In this process, they formed their group traits: survival state tended to reach the same, someone followed balladic air of Jin and Song Dynasty and many of them were refined men who were well-read and versatile.The fourth chapter has classified and expounded the creation of surviving adherents' Ci-poems in two parts of Zhejiang between Song and Yuan Dynasty. The Ci-poem which could represent their style and embody their distinctive position in the history of the development of Ci-poems most has generally three kinds: the first, the creative Ci-poem about praising things. This kind of creation is represented by "Yue Fu Bu Ti", especially those Ci-poems which were written after the ruin of Song Dynasty. In addition to work elaborately at selecting objects, they often have profound and obscure gists. These creations deepen the literary tradition to express Ci-poets' will by things and become the assistant of the development of Ci-poems in Qing Dynasty. The second, the Ci-poems about festival, for example, Lantern Festival, Ching-ming Festival, Mid-autumn Festival and Lichun, express their memories of the old dynasty during the change of customs. The third, Ci-poems about the season, which like the singing of the cicada in late autumn, emerge intense characteristic of the time in thought of the late spring and autumn day. Ci-poems about the spring express grieved and fearful emotion vaguely that can't bear to depart from the old dynasty by contrasting the present with the past. But what about the autumn express Ci-poets' mentality of the cognition of their surviving adherents'status obviously.The fifth chapter is the localization of Ci-poems which were written by surviving adherents of Song Dynasty in two parts of Zhejiang between Song and Yuan dynasty: the dashing between elegance and vulgarism and the elegant tendency of the development of Ci-poems. Last years of Song Dynasty, literatis' atmosphere was advocated elegantly in two parts of Zhejiang. No matter inspecting the exchange between elegance and vulgarism of the development of Tang and Song Ci-poems from the lasted angle of view for interior literary style, or examining the developmental conditions of each kind of literary style with years in cross section, especially comparing with the actual creation about common literary works, Ci-poems which were written by surviving adherents of Song Dynasty in two parts of Zhejiang between Song and Yuan Dynasty hold special position in the dashing between elegance and vulgarism, and belong to elegance at last as completing the localization of its characters. Under the tendency which was towards to the elegant situation, Ci-poets advocated "SaoYa" and "QingKong" as their aesthetic ideal and emphasized the rule. At last, the Ci-poem tended to traditional and standardizational. It became the graceful ending of the development of Ci-poems in Song Dynasty and the beginning of restoring old order in afterwards dynasties. Particularly, it had significant influence to the construction of Ci-poems in Qing Dynasty.The appendix is chronological table about activities and creations of surviving Ci-poets in two parts of Zhejiang between Song and Yuan Dynasty.