Genealogy of Dream of Red Mansions

Is it clear that there is a dream of red mansions?

I think we should read more original works.

The relationship is actually not complicated.

The main line is that when Mrs. Shi was alive, she gave birth to Jia She and Jia Zheng, and others also gave birth to children. Otherwise, how could Taijun say to Lin Daiyu, "My baby only hurt your mother?"

Jia She married Xing and gave birth to Jia Lian and Ying Chun. Lian married Wang Xifeng and gave birth.

Jia Zheng married the king and gave birth to Bao Yu. Aunt Zhao gave birth to Jia Huan and Tan Chun. Wang's sister married Xue Jiasheng, Baochai and Xue Pan.

Living in Ningfu, Jia Zhen, and Chun.

Jia Min married Lin Ruhai and gave birth to Lin Daiyu.

Forget it, I'll write to you:

Ningfu

The first generation: Jia Yan and Ning Guogong.

The second generation: Jia Daihua, son of Yan Jia, attacked Ning Guogong.

Three generations: Jia Jing, son of Jia Daihua, attacked Ninggong.

Four generations: Jia Zhen, the son of Jia Jing, attacked Ning Guogong, and his wife You Shi.

Jia Xichun, Jia Jing's daughter, Jia Zhen's sister.

Five Dynasties: Jia Rong, the eldest son of Jia Zhen, the supervisor of Jiangning County in Yingtianfu, Jiangnan, and his wife Qin Keqing.

Fu Rong

The first generation: Jia Yuan, Rong Guogong.

The second generation: Jia Daishan, son of Jia Yuan, attacked Rong Guogong and married Miss Shi, that is, Jia Mu.

Three generations: Jia She, the eldest son, attacked Rong Guogong, and now attacked a general, but his wife, Mrs. Xing, did not support him.

Jia Zheng's son, the current minister of the Ministry of Industry, his wife, Mrs. Wang, his son and Jia Baoyu.

Four generations: Jia Lian, the eldest son of Jia She, donated to Tongzhi.

Jia Cong, the son of Jia She, is young.

Jia Yingchun, the daughter of Jia Diya.

Jia Zheng's daughter Jia Yuanchun entered the palace as a female history. Later, she was named the official history of Fengzao, a virtuous princess.

Jia Zheng's eldest son, Jia Zhu, died young, leaving his son Jia Lan and his wife Li Wan.

Jia Baoyu, son of Jia Zheng.

Jia Huan, son of Jia Zheng, concubines, mother and aunt Zhao.

Jia Tanchun, Jia Zheng's daughter, concubines and mother, Aunt Zhao.

Five Dynasties: Jia Lan, son of Zhu Jia

Cao Xueqin's ancestral home is a focus in the study of A Dream of Red Mansions. The controversy caused by this focus has been going on for many years, but there is no unified opinion in A Dream of Red Mansions. There are two main reasons for this: first, we have too few historical materials of Cao family to explain this problem. Second, we still regard The Story of the Stone as a literary work, but we don't admit that Cao Xueqin has hidden the "true story" of Cao Jia in the book, which has set up artificial obstacles to solve this problem. In order to solve the mystery of A Dream of Red Mansions and Cao Xueqin's ancestral home, the author devoted himself to the study of The Story of the Stone for many years, studying the motivation, purpose and composition of Cao Xueqin's writing, and finally gained something through unremitting efforts. On the day of celebrating Hong Kong's return, I lamented that Cao Xueqin's dream of a dream of red mansions has not been realized so far, so I wrote a paper "Talking about a dream of red mansions", which briefly introduced the composition and purpose of the book "Stone". Its main point is: The Story of the Stone is actually a monograph on the historical and stylistic interpretation of the novel genre, and it is an organic synthesis of these three parts. The basic method of writing is "one hand and two hands", and the stunt writing technique of "one hand and three hands" is often used. The main idea is to talk about "love" and the hundred-year history and social background of the Cao family. The history of this "pro" is written in password. Imagine that it is difficult to understand the true meaning of a book written in a password without a "decoder". Stone is such a book, which records Cao Xueqin's ancestral home and family history (of course, there is also a history related to the court at that time). So as long as we know the story of the stone, the problem of Cao Xueqin's ancestral home will be solved. In order to illustrate this problem, the following is divided into four aspects:

First, Cao Xueqin's ancestral home is written in The Story of the Stone.

Cao Xueqin's ancestral home is not recorded in detail in official historical materials, which is a historical blank of Cao Shi family in a specific historical environment. Cao family was a noble family in Kangxi period of Qing Dynasty. Why are Cao Zuji's records so simple and inaccurate? This is exactly the question that Stone wants to answer. If you want to get the answer in Stone, you must be able to read Stone. How to read? The main method is the "bandu" method mentioned by Baoyu and Qin Zhong in my article "Talking about a Dream of Red Mansions", that is, the solution of "one hand is also two hands". The basic condition of this solution is the combination of "Qin Zhong" and "Zhi", so only by understanding the meanings of "Qin Zhong" and "Zhi" can we effectively decipher the moral of this book. I dare not talk about Qin Zhong alone, nor dare I combine with intelligence. I can only decipher the hidden meaning of The Story of the Stone by the method instructed by Zhi Yanzhai and Cao Xueqin. There are many very clear explanations about Cao Xueqin's ancestral home in The Story of the Stone. Here is just one example:

The fifth chapter of "The Story of the Stone" is a programmatic chapter of the book, and Cao Xueqin's "Twelve Women" and "Trial" highlight the history of Cao family. Let's look at Qin Keqing's conclusion:

Love the infinite illusion of love, and love will dominate her when it is satisfied. If you talk nonsense, you will have honor. It's a good start to trouble.

This judgment, according to the story of the novel, refers to the matter between Qin Keqing and Jia Zhen. In fact, it is a matter of "hiding relatives", implying the ancestral home of Cao Xueqin's family. Cao Xueqin uses homophones, homophones and polysemous words, and uses the escape method of words to write, that is, "orthopedic" (orthopedic). Restore the word "orthopedic", the true nature of this sentence is:

When the sky is high and the sea is clear, relatives will meet the people. It's glorious to talk nonsense. Cao's name is a good start.

Now, the meaning of the word "orthopedics" restored in this judgment is very clear. Cao Xueqin said: Now not only the world belongs to the flag bearer, the ruler of the Qing Dynasty, but even the Cao family has become a flag bearer. After Cao surrendered, Jin became a standard bearer. Later, Cao accepted Cao as his adopted son in the anti-Ming war, and Cao and his descendants became standard bearers as Cao. ) Who can read my book and meet me in it, it must be our Cao family. Don't casually say that people who go out from Cao's home are glorious and developed. Unlike the real Cao family, how can you forget the fate of the Cao family-the ancestral home is really peaceful?

Where is this "Ning"? This "Ning" refers to the "Ning" in Ninghai Prefecture, Dengzhou, Shandong Province. Specifically, Cao Xueqin's ancestral home should be in the southwest township of henan village, Ninghai Prefecture, Shandong Province, and Cao Xueqin was a member of Shenshan Society in Shenshui Town, henan village, Ninghai Prefecture, Shandong Province in the late Qing Dynasty. How can you be sure that Cao Xueqin's ancestral home is the place above? Because Cao Xueqin told us that Cao Jiahe's ancestral home was "close" (Qin Keqing). After Qin Keqing died, Qin Zhong (relatives) knew about it. After Qin Zhong's death, there were Qin Zhong's lovers (relatives) and wise men. Qin Zhong's relatives are their descendants, and that wise man is the one who has an unknown year among their descendants. When they learn about A Dream of Red Mansions, that is, Xiao Hong, they will know that Cao and their ancestors come from the same family. Since they are a family, they certainly have the same ancestral home. The detailed address of Cao Xueqin's ancestral home mentioned above is actually the ancestral home recorded by Cao Xueqin's "relatives"

In order to prove the relationship between Cao Xueqin's family and "consanguinity", Cao Xueqin also wrote this "family" into the Story of the Stone, which is what I said in the article "Talking about a Dream of Red Mansions": "Cao Xueqin set two" consanguinity "lines in the Story of the Stone in order to make the Cao family never disappear. There is a main line and a secondary line. As long as we find one of them, the history of Cao Xueqin's family will be all clear. Because the main line of his family was afraid to see the light of day for 100 years at that time, it has disappeared in history for more than 200 years, leaving only the sub-line of "pro-clan". Once this sub-line is closed with the story of Stone, the history of Cao Xueqin's family will be revealed to the world. "

I hope this day will come soon, return the wishes of Cao Xueqin and Zhi Yanzhai, make The Story of the Stone glow with a new aura, and make the study of A Dream of Red Mansions enter a brand-new course.

Second, the clan relationship of Cao Xueqin's family

When it comes to the clan relationship of Cao Xueqin's family, people will naturally think of the names of eleven people in the six generations of Cao family recorded in the Eight Banners Manchu Genealogy. This spectrum should be good. It was edited by the official organization of the Qing Dynasty according to the family background of the Cao family at that time. However, one of the purposes of Cao Xueqin's writing "The Story of the Stone" is to correct the record of the relationship between the historical figures of Cao family in the Eight Banners Manchu Genealogy. Therefore, in The Story of the Stone, he devoted a lot of space to describing the clan and family situation of the Cao family, and showed the history of the change, prosperity and decline of the Cao family in detail. This shows that Cao is not Cao's son. He listed his family members who were directly related by blood, vividly described all kinds of people in the family, and pointed out "relatives" who could prove the true face of his family history. In this regard, as long as I first show Cao Xueqin's real family members and his "pro-clan" genealogy in the book, everyone will be clear at a glance.

Pedigree diagram of Cao Xueqin's family and Fan's "pro-clan"

54 14 Cao Xizhang

55 15 Cao Yun, Cao Lin

56 16 Cao Cao

57 17 Cao Luan (Cao) Cao Dai

58 18 (full) Cao (long) Cao Zongkong (second)

59 19 Cao Cao Qing Cao Fu Cao Gui Ji Caoxin

60 20 Cao Xueqin Cao Yancong

Xi Chun Fan Shi

6 1 Cao Lianzeng

62 2 Cao Wenting Cao Wuting

63 3 Cao Jishi Cao Jizong

64 4 Cao Guangsheng Cao Guangtian Cao Guangyi

65 Cao Tianfu 5

66 6 Cao Zuren

On the left of this genealogy is the true genealogy of Cao Xueqin's family, which was restored according to Cao Xueqin's handwritten genealogy in The Story of the Stone, and on the right is his "kin" genealogy. (There is an existing genealogy) In order to illustrate the clan relationship between this genealogy and Cao Xueqin's family, the following is an analysis from four aspects;

(A) Cao Xueqin's family law and clan origin.

The genealogy of Cao Xueqin's family and its "kin" mentioned earlier has a different rule from other Cao surnames, which is of special commemorative significance. According to Cao Xueqin's records in The Story of the Stone, the ancestor of Cao Xueqin's family is Cao Mao. As we all know, Cao Pi is the son of the Three Kingdoms period, the grandson of Cao Pi, the emperor of Wei and the great-grandson of Cao Cao. In 254-260 AD, he reigned as Yan, and was awarded the title of noble township public for the first time. In the sixth year of Jiaping, Sima Shi abolished Cao Fang and made him emperor. He is unwilling to be a puppet of Sima's family. He led hundreds of guards to attack and was killed by Zhao at the age of 20. In memory of Cao Mao, Cao Mao's descendants formulated Cao Mao's family norms; Every twentieth generation is a cycle, and the spectral correlation of twenty model words is specified. After the model is completed, model twenty model words in the next cycle. Cao Xueqin's metaphor for this method of fan Shi Fang in A Dream of Red Mansions is more appropriate. He used "spring" to express the cyclical law of the Cao family. In the book, Yuan Chun, Yingchun, Tan Chun and Xichun are actually symbols representing the four twentieth generation cycles. Yuan Chun is the 20th in the first cycle, Yingchun is the 20th in the second cycle, Tan Chun is the 20th in the third cycle and Xichun is the 20th in the fourth cycle. In the thirteenth time in the book, Qin presented two words to Wang Xifeng in his dream, "After the third spring, the fragrance is exhausted, and each has its own door." In fact, it shows that after the completion of the mode of Tanchun 20, the Cao family entered the fourth cycle, that is, the period of cherishing spring. Cao Xueqin told the Cao Shi family and the world in the name of "Qin Keqing" that in the precious spring period, the relationship between Cao Xueqin's family and the family was gradually alienated, not "pro-Qing" but "pro-clan", that is, the relationship between Cao Shi's family after taking office. In addition, there is a more important reason that Cao Cao came to Cao Xueqin's generation, which happened to be the last generation of Tanchun and the sixtieth generation of Cao Cao's family. The next generation of Cao Xueqin is the beginning of the era of cherishing spring. These historical situations of Cao Xueqin's family could not be made public at that time, so this "Stone Story" was written and passed down from generation to generation.

At that time, Cao and his family were descendants of Cao, so the descendants of Cao Xueqin's family could not be named according to the spectrum of Xichun XX, a descendant of Cao Mao. In this regard, Zhi Yanzhai lamented 22 times in the book: "It is far from appropriate to explore this spring. Sadly, this person will not go far, and his descendants will be defeated in the future! " . This comment on writing means that after the end of the tanchun cycle of Cao Xueqin's family, because the descendants of the family identity at that time could not be named after Xie Chunpu, as time goes by, they will inevitably disperse, and they can no longer have a certain connection with their real clan like the last generations of the tanchun cycle in the named world. In order to return to clan identity for themselves and their descendants, Cao and Tan Chunpu maintained this connection when naming model essays for their descendants. Just like the forty-eighth time in the book, "Indulge and entertain by mistake, elegant women and elegant collections", Cao Xueqin made it very clear through Xiangling's mouth. Xiangling said with a smile, "Strangely, I often take time to read one or two old poems, some of which are right and some are wrong. I have also heard that' 135 doesn't matter, 246 is clear'. Looking at the poems of the ancients, some are very fluent, and some are 246 wrong, and I wonder every day. Now that I have listened to your words, it turns out that these styles and rules are the last things, as long as the words are novel. " This passage seems to be a poem by Xiangling and Daiyu, but it is actually a genealogy of the Cao family. Cao Jia's genealogy of exploring the spring in the twentieth century is based on the method of "135 is indistinguishable, 246 is distinct", which can be seen from Cao Xueqin's genealogy of "kin". Although almost all of its "kin" genealogy was burned down during the Cultural Revolution, there is only one modern copy genealogy and only one hundred-year-old genealogy. (It is estimated that Shandong can find the full spectrum. ) There are only fourteen to twenty generations of prototype characters in Tanchun. But from this only seven generations of model words, we can also see the law, and its model words are:

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It can be clearly seen from the seven words in Cao Jiacun's "Tanchun 20th Century Spectral Analogue" that Cao Mao's descendants' Tanchun Analogue really belong to the law of "135 regardless, 246 distinct". The so-called "135" refers to odd numbers and radicals, which are used to form a word, that is, a single word name. "246" refers to an even number, the standard is a single word, and the names are all double-word names. As can be seen from the family tree of Cao family above, "135" means ... Yushanbei and "246" mean ... Xilong Zongyan. Let alone "135", which means that the requirements in these standard word are not very strict. You can use this radical word or not, and you can use words related to this radical. However, "246" is strict, an authentic model of the Cao family and a model of the next generation.

Xiangling said in the article that there were some fluent poems in ancient times, and "246" also had mistakes. This sentence refers to Cao Xueqin's family. Cao Xueqin's family background, after Cao Xi became the son of Cao Yanzhen, could not use the mode and method of Fan Shi Puyi, and his descendants also changed accordingly. Cao originally came to write the word "mountain". According to the book, it should be named "mountain". Obviously, the word "feng" is the name Cao used after he was at home. In this capacity, Cao Xiji can't name his son according to the original Cao family's Tan Chun Pu. However, Cao does not want to completely break away from the norms of Tanchun couplets. The names he gave to his two sons can prove this; Cao Yin and Cao Xuan live in harmony with their parents according to the model of Tanchun, but they are wrong in the model of "246". Because, according to the Cao family's tanchun spectrum, they are all eighteen, so we should give the word "Zong" a double name. Although Cao gave his son a name, it is of great significance. We should understand it this way: Cao kept the prefix "mi" of "He" and named it in a matching way, thus maintaining the information connection with the model characters of "Tan Chun Pu" by Cao Jia. And the names of the two sons are also very particular. Cao Yin's name should come from "Wen Xin Diao Zhu Long Meng", "Therefore, he is modest, and Yan Gongfang is also a ancestral hall". Cao Xi hoped that his son would respect his true ancestors and recognize his clan. Take the word "Zong" for example, which means that my son needs to know that you are the grandson of Cao Mao, a descendant of the 58th generation, and there is also the word "Zong". Cao Xuan's name should come from Zuo Zhuan's Twenty-seven Years of Xi Gong. "People don't know this letter, and they haven't announced its purpose." It means that the world doesn't know my family, which is why we can't say it. I hope my descendants can announce the "true story" of the Cao family to the world in the future, so I chose the word "Yu Zi". What happened in the world is really a coincidence. The real history of Cao Cao's family was really told to Cao Xueqin by Cao Fu, the son of Cao Xuan. He planned the writing scheme of The Stone, which enabled Cao Xueqin to write this immortal work. He is Zhi Yanzhai.

In the 19th century, Cao Yong and Cao Fu were also single names based on the Cao family's tanchun. In the use of radicals, the word "Bei" is changed into the word "page", and the glyph of19th century fractional linkage mode is retained.

Tan Chun's last life was Cao Xueqin's generation, named after the word "Yan". Because Cao Xueqin's biological father Cao Qing died before Cao Xueqin was born, his uncle Cao Fu adopted his family as his heir. Because Cao Fu never forgot his wish to return to his family, the name Cao Xueqin has a deeper meaning. I said this in "Talking about a Dream of Red Mansions": "What the name means to Cao Xueqin: The name' Zhan' is the light of his ancestors. The word "Meng Ruan" is the dream of three generations of Cao Yuan family to return to the original clan. The nickname "Xueqin" means to avenge the humiliation suffered by the Cao family. Therefore, when Lin Daiyu and Xiang Ling talked about poetry, they said, "... whether the writing is the last thing or not, the original intention is very important. If the meaning is true, even the words don't need to be revised, which is good. This is called' don't hurt your righteousness with words'. Cao Xueqin's name is really "don't hurt meaning with words". The names of the three generations of Cao family do have special meanings, so we should "read" them.

In short, the above shows that Cao and his descendants are descendants of Cao Mao, and they are in the same strain as their "relatives" Cao Shi in Dagushan, donggang city.

(2) Cao Xueqin should be a descendant of Cao Ba.

The Story of the Stone implies that Cao Xueqin is a descendant of Cao Ba in Tang Dynasty. Because the existing manuscript of The Story of the Stone is incomplete, it is lost and damaged in many places, and the text after the 1980s has not been found so far, which makes it difficult to fully understand the Story of the Stone. But Cao Xueqin's family background coincides with that of Cao Ba in many places; Cao Ba, a native of Qiao County, is a descendant of Cao Mao, the State of Wei in the Three Kingdoms. Wandering in Sichuan after An Shi Rebellion. In 764 AD, he met Du Fu in Chengdu, and Du Fu wrote the poem "Dan Qing gave General Cao Ba" for him. Cao Xueqin wrote in Xiuyan Dagushan Genealogy: "I was originally from Xiao Yuan, Sichuan, and later I was a master of Shenshan Community in Shenshui Town, henan village, Ninghai Prefecture, Shandong Province." This is consistent with Caoba drifting in Sichuan. Because the earliest genealogy and genealogy books of the Cao family in Dagushan and Xiuyan were destroyed in the Cultural Revolution, if we want to find all the historical materials of the Cao family, we may be able to find clues by visiting the original ancestral sites of the Cao family in Shandong and Sichuan.

Although the existing clues are limited, historical materials still reveal some information. For example, an old friend of Cao Xueqin, Duncheng, wrote a poem "In Memory of Cao Xueqin Zhan": "Shaoling gave it to General Cao that year and once called it his son. After you are no longer a general, you will block Peng's chariot here. ..... "At that time, Duncheng and Cao Xueqin had close contacts and deep feelings. So the information that "the monarch is not a general" is very valuable. At that time, Cao Xueqin would not easily reveal the real historical situation of the Cao family, otherwise "Stone" would not have to be written like this. It is because Duncheng and Cao Xueqin are very close, often drinking together and writing poems together. During the long communication, Duncheng realized from Cao Xueqin's words that Cao Xueqin was a descendant of Cao Ba. I wrote this valuable poem because I missed Cao Xueqin when I was in charge of taxation in Songting in the 22nd year of Qing Dynasty. Its value lies in: historical materials and official archives at that time show that Cao Xueqin's family is descended from Cao Bin, and Duncheng could not have been unaware of it. Since he wrote this in his poem, Duncheng has realized that Cao Xueqin is not a descendant of Cao Bin, but a descendant of Cao Ba.

In fact, Zhi Yanzhai also revealed information in the book. Twenty-one times in the book, there was an eyebrow criticism: "In Mr. Zhao Xianggeng's Autumn Tree Root Tan, there is a Tongmei Temple in Shaolingtai, Yanzhou, which was destroyed by the county magistrate. Mr. Wang lamented that Mei Sheng was lost and homeless, but after thousands of years, several tiles were still killed by corrupt officials. What a pity! What a pity for talented people! I made a mockery of Shaoling because I revised a few sentences in "The Hut is Blown by Autumn Wind":' The portrait of Shaoling is too defensive, bullying the weak and fearing the hard, and can tolerate being a thief in the opposite direction, openly breaking his shrine, and people close to him can't talk. Dream back to sigh, the sky is dark and the world is dark. There are thousands of spacious houses in Ande, and the prefect can't take them away if he is not happy, so the public temple will not be destroyed. "Reading makes people sad and angry, and their hearts are often bitter." From this eyebrow comment, we can see that the approvers have special feelings for Du Fu. While lamenting Du Fu, they metaphorically expressed that Du Like had endowed Cao Ba with homelessness due to the funeral, and he was exiled to Sichuan. Thousands of years later, Cao Ba's descendants came to Shandong, but there was "chaos" and Cao Shi changed the dynasty. Why didn't Zhi Yanzhai "always feel sad"? So this comment on writing is that Zhi Yanzhai saw the scenery, felt the feelings, saw Du Fu's affairs, thought of Cao Ba's feelings, and thought of Cao Cao's situation at that time. Without this kind of mind, this comment on writing in the book seems very reluctant.

According to the above information, Cao Xueqin should be a descendant of Cao Ba. To get an accurate answer, one is to decipher the story of the stone, and the other is to consult the folk Cao Shi family historical materials according to the clues mentioned above, and you will get an accurate answer.

(3) Who is Cao Xizhang,, and Cao?

Judging from the Cao family tree listed above, there are the names of these three people. According to the genealogy of Cao Shi, Cao Xizhang is Cao's great-grandfather, Cao's grandfather and Cao's father. Because Cao became Cao's adopted son, it was impossible to record them in the Eight Banners Manchu genealogy at that time.

According to the written records in the Story of the Stone, Cao Xiyuan is Cao Xizhang, and Cao Xiyuan's name is also on the Manchu genealogy of the Eight Banners. According to historical records, Cao Xiyuan is also known as Cao Xuanshi. What is this? This is a measure taken by Cao to return to clan identity for himself and his descendants. In fact, Cao's father is Cao, not Cao Xiyuan. After Cao's death, Cao reported his grandfather as Cao Xiyuan in the official archives compiled later, that is, he renamed his real great-grandfather Cao Xizhang as Cao Xiyuan. Although Cao Xiyuan and Cao are separated by a generation, Cao feels that leaving this vital information will enable Cao's family to achieve the goal of returning to their own race, and they will not care so much. Why did Cao Xi change Cao Xizhang to Cao Xiyuan? Because, at that time, many people in the society, especially those in the upper class, probably knew that Cao's father was Cao. If Cao wanted to replace him with Cao Xizhang, it would obviously arouse people's suspicion, especially that of Cao's stepwife. But it would be easier to explain it with Cao Xiyuan. According to Cao's hometown dialect at that time (maybe more than 300 years ago, the dialects in Beijing, Hebei, North China and Northeast China were similar to those in Cao's hometown), Cao and Cao Xiyuan had similar pronunciations, and no difference was recognized. Even now, Cao's hometown and his "kin" hometown are very similar in pronunciation. If you don't listen carefully, Cao Xiyuan is Cao Xuanshi. At that time, Cao Xi changed Cao Xuanshi to Cao Xiyuan, which can be said to be a mistake in pronunciation and wording, and it was a logical move. Cao Xiyuan (Cao Xizhang) is the prototype of the role in The Story of the Stone, so I won't talk about it here for the time being. Let's focus on Cao Lin.

Cao Lin is the core figure in The Story of the Stone and the golden key to the Story of the Stone.

I said in the article "Talking about a Dream of Red Mansions": Baoyu is a stone and the inscription on the stone is an inscription. What is the inscription? It is engraved with the name of Cao Lin, the prototype of Lin Daiyu in A Dream of Red Mansions. Lin Daiyu is a homophonic spelling of the word "Lin"-"Lin Daiyu", and Baoyu wants to camel this monument. It said that Cao Xizhang had his original position in his family tree, and he changed his name to Cao Xuanshi's position. Cao's position is occupied by Cao, and they exist one bright and one dark. In Cao and Cao's genealogy, Cao Lin became a "ghost". To this end, Cao Xueqin shaped the image of Lin Daiyu and told him that he would have his own position only if he combined with the "stone", that is, Baoyu. Why is Lin Daiyu Cao Lin? Here is an example to illustrate this problem:

"Stone" the third time "Jinling City reverted to Jia Yucun, Guo Rongfu adopted Lin Daiyu". This time, the title clearly tells readers that Cao's home in Nanjing will be the ancestor of his family's "rain", and the glorious Cao family will include it in their genealogy. Then the book describes the process of Cao Lin's name in the genealogy. Baoyu looked at it and said with a smile, "I've seen this sister before." "Grandmother Jia said with a smile," That's nonsense again. Have you seen him? Baoyu said with a smile, "I haven't met them before, but they are familiar. Even if we are old friends, we don't need to meet again today. Grandmother Jia said with a smile, "All right, all right. If so, it will be more harmonious. Baoyu went to Daiyu and sat down beside him. "。 He apologized carefully and asked, "Has my sister studied?" Daiyu said,' I haven't learned it. I only stayed at school for one year. Some people need to know some words. Baoyu added, "Sister, what's your name?" ? Daiyu said her name. Regarding Baoyu's question, Daiyu said, "There is no inscription." Baoyu said with a smile,' I gave my sister a wonderful word, but the word' product' is wonderful.' What did Tanchun ask, ... "... Baoyu's" quality "is actually" spelling ",that is, putting together the names of Lin Daiyu (Lin Daiyu), and that is the name" Lin ". This point is more clearly expressed in Lin Daiyu's judgment. "Jade belt hangs on the forest" and "rain replaces forest" means "rain". After Baoyu asked, Tanchun asked why, pointing out that "Lin" was a fan of Tanchun Cao's family, and Tanchun certainly knew who "Lin Daiyu" was. This passage fully illustrates the Cao family's desire to include it in the family tree, and shows that "Lin Daiyu" is Cao's grandfather.

Cao's father, according to the real Cao Xueqin's family tree, should be Cao. After Cao became Cao's adopted son, his name was never seen again. He has a special description in the book. He is the prototype of Xue and Xue Pan in The Story of the Stone, so I won't introduce him here.

In a word, Cao Xizhang (Yuan), Cao Xizhang and The Story of the Stone all have detailed descriptions. Their relationship has been over 300 years. At this meeting, the dream of returning to one's own clan for more than 250 years may come true.

(4) Secondary circuit

I have mentioned many times that the string in The Story of the Stone, that is, the "relatives" mentioned by Cao Xueqin, is the people on the right in the above genealogy, which is proved by the existing genealogy of Dagushan and Xiuyan Cao Shi. Cao Xueqin's family background in Cao Jiahe has the same standard in the ranking of standard characters. In The Story of the Stone, Cao Xiyuan is Cao Xizhang, and Cao Lin and Cao Yun are brothers. Historically, this "kinship" Cao Shi's ancestral home is Xiao Yunnan, Sichuan Province, and Ninghai, the capital of Shandong Province, which is consistent with the ancestral home of Cao Xueqin's family in Ninghai, Shandong Peninsula mentioned in The Story of the Stone. This "pro-clan" Cao Shi family moved from Ninghai, the capital of Dengzhou, Shandong Province, to Xiuyantang in Kanto for more than 50 years in the Qing Dynasty. The ancestors of Cao Shi, a relative of Xiuyan, were Cao and Cao Zongkong. (Because of Fan Zongzi, they came to Xiuyan, so this book is called Zhong Xing and His Wife. ) The long branch Cao Zong Zheng settled in Daziying, Dagushan, and the second branch Cao Zongkong settled in Xiuyan Fuguo. Later, Cao Zongkong's third and fifth sons settled in the east of Dagushan. Xing Xiuyan in The Story of the Stone refers to several sons of Cao Zongkong, represented by his third son, Cao Ji. Cao Xueqin pinned all the wishes of the Cao family to return to their own race on this one person.

According to the description in The Story of the Stone, Cao Xueqin lived in the temple of Dagushan Temple, lived in the temple and Caojiabao for ten years, and finished the first draft of The Story of the Stone. During this period, Cao Dahan, namely Cao Ji (Xing Xiuyan), participated in the construction of Gushan Temple. Because he and Cao Xueqin often get along well, there is a special description in the Story of the Stone. Cao is a famous folk historical figure in Dagushan. He made great contributions to the restoration of the temples in Dagushan. Dagushan people are well known and there are many legends. According to Cao's genealogy, Cao and Cao Xueqin's father, Cao Qing, are the same generation. Cao Dahan is very tall and strong. He can carry 1000 kilograms and move freely. According to historical records, Cao Qing is also very burly. What is the revelation that two members of the Cao family appeared tall at the same time in this generation? More interestingly, the book says, "There are many treasures in this town". Xiuyan is the hometown of jade, and jade carvings are famous all over the country. The descendants of the Cao family's "kin" are now engaged in this industry. Especially in the 1960s, the Jade King, born in Xiuyan, is now carved into a Jade Buddha (in the Jade Buddha Garden in Anshan), with the word "true" beside Guanyin Bodhisattva on the back, as well as dragon and phoenix statues. Do these have anything to do with the story of the stone? I don't know.

In a word, The Story of the Stone makes the sub-line of "blood relationship" from Cao very clear. At that time, Cao Xueqin lamented that the Cao family in Dagushan and Xiuyan was beginning a precious spring and the population was prosperous, so he pinned his hopes on this individual.

Third, the reasons for Cao's contradiction

Cao Cao's contradiction refers to the contradiction between Cao Erzheng's son Yicao and Cao Xi's descendants, especially Cao Fu. One of the reasons is not Cao's biological father, but his adoptive father. According to the implied meaning in the book and the analysis of relevant data, Cao was forcibly adopted by Cao in the Qing army's anti-Ming war, and was named Cao Eryu (legend has it that the emperor mistakenly wrote Cao), and later called Cao. Although Cao became Cao's adopted son, since Cao was an official of the post-Jin regime in Manchuria, how could their father-son relationship not contain ethnic hatred and family hatred? The second reason is that Cao and his descendants cling to their ancestors and national identity, hoping to return to their own clan one day. In Cao Fu's generation, this sign gradually appeared, forming a family contradiction between Yi Cao and Cao Fu. During the reign of Emperor Kangxi, Emperor Kangxi tried his best to protect Cao Fu's family, so not a blade of grass could cause trouble to Cao Fu. After Kangxi's death, Yi Cao's backer Yongzheng became emperor, and Yi Cao began to provoke Yongzheng to attack Cao Fu, completely ruining Cao Xueqin's family.

The following analyzes the relationship and contradiction between the two families from three aspects:

(1) The family relationship of Cao family. Although Cao Fu and Yi Cao are uncles, they are not related by blood. Because Cao is Cao's adopted son, once this matter becomes an open secret of Cao's family, their feelings will naturally be alienated, which is different from blood relationship. According to the blood relationship between the two families, Cao Shi's genealogy is as follows:

-Cao Yin-Cao Qing-Cao Xueqin

Cao Xizhang (far)-Cao Lin-Cao-Cao (mountain)-

Cao Fu, Cao Xuan

Cao Xuanshi ———————— Cao Yan array —— Cao Erzheng —— a grass —— Cao Jie.

From the comparison of this genealogy, we can see that the naming standards before Cao are obviously different, but the latter is the same. This is the result of Cao becoming an adopted son. Cao's name was changed after Cao, so it is the same as Cao Erzheng's standard word. The name of a grass is