Kneel down and ask for the genealogy of the Cao family in Dream of Red Mansions

Is it clear if there is a character relationship chart in Dream of Red Mansions?

I think we should read more of the original version.

The relationship is not complicated. In fact,

Rong Mansion is the main plot: the living begins with Mr. Shi. , gave birth to Jia She, Jia Zheng and Jia Min, and also had other children. How else could the emperor say to Lin Daiyu: "Of these children I gave birth to, the only one who loves me is your mother."

Jia She married Xing and gave birth to Jia Lian to welcome the spring. Lian married Wang Xifeng and gave birth to Sister Qiao

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

The living Jia Jing in Ning Mansion gave birth to Jia Zhen, and Zhen gave birth to Jia Rong and Xichun.

Jia Min married Lin Ruhai and gave birth to Lin Daiyu

Forget it, I will write to you:

Ning Mansion

First generation: Jia Yan, Ning Guogong.

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

Three generations: Jia Jing, the son of Jia Daihua, attacked Duke Ning.

The fourth generation: Jia Zhen, the son of Jia Jing, attacked Ning Guogong and his wife was You.

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

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

Rongfu

First generation: Jia Yuan, Rong Guogong.

The second generation: Jia Daishan, the son of Jia Yuan, the Duke of Xi Rong, and his wife was Miss Shi Jia, Jia’s mother.

Three generations: Jia She, the eldest son of Jia Daishan, Duke Rong, now a first-class general, his wife, Mrs. Xing, has not raised him.

Jia Zheng, the son of Jia Daishan, currently a member of the Ministry of Industry, is married to Mrs. Wang, his son, Jia Zhu, and Jia Baoyu.

Four generations: Jia Lian, Jia She’s eldest son, donated to Tongzhi.

Jia Cong, Jia She’s son, is young.

Jia Yingchun, Jia She’s daughter.

Jia Yuanchun, the daughter of Jia Zheng, entered the palace as a female historian. Later in the Jin Dynasty, she was granted the title of Feng Zao Guan Shangshu, and was granted the title of a virtuous concubine.

Jia Zhu, the eldest son of Jia Zheng, died early, leaving behind a son, Jia Lan, and his wife Li Wan.

Jia Baoyu, the son of Jia Zheng.

Jia Huan, the son of Jia Zheng, was born as a concubine and his mother was Aunt Zhao.

Jia Tanchun, the daughter of Jia Zheng, was born as a concubine and her mother was Aunt Zhao.

Five Dynasties: Jia Lan, son of Jia Zhu

The ancestral home of Cao Xueqin is a focus of current "Redology" research. The controversy caused by this focus has been for many years, and it is still in the redology circle. However, a unified opinion could not be formed. There are two main reasons for this: First, we have too little historical data on the Cao family and there is not enough historical data to explain this issue. Second, we still regard "The Story of the Stone" purely as a literary work and do not admit that Cao Xueqin hid the "real events" of the Cao family in the book, which sets up artificial obstacles to solve this problem. In order to unravel the mystery of "A Dream of Red Mansions" and Cao Xueqin's ancestral home, the author has devoted himself to studying "The Story of the Stone" for many years, and studied Cao Xueqin's motivation for writing this book, as well as its purpose and composition. After unremitting efforts, I finally got results. On the day of celebrating the return of Hong Kong, I lamented that Cao Xueqin's "Dream of Red Mansions" has not yet been realized, so I wrote the article "Also Talking about the Dream of Red Mansions", which briefly introduced the composition and purpose of the book "The Story of the Stone". The main point of view is: "The Story of the Stone" is indeed a historical and stylistic interpretation of the novel genre, and is an organic synthesis of these three parts. The basic method of writing is "two slips with one hand", and the special writing technique of "three slips with one hand" is often adopted. The main theme is to talk about "family" (love) and the century-old history and social background of the Cao family. The history of this "parent" is all written in code. Just imagine, a book written in code, without a "decoder" it would be difficult to figure out its true meaning. "The Story of the Stone" is just such a book. It records Cao Xueqin's ancestral home and the history of his family (of course there is also the history of society, that is, the history related to the imperial court at that time). Therefore, as long as we understand "The Story of the Stone" clearly, the problem of Cao Xueqin's ancestral home will be easily solved.

In order to explain this problem, let’s talk about it in four aspects:

1. Cao Xueqin’s ancestral home is written in “The Story of the Stone”

Cao Xueqin’s ancestral home is not detailed in official historical materials This is a gap in the historical data of the Cao family under a specific historical environment. The Cao family was a proud and noble family during the Kangxi period of the Qing Dynasty. Why are Cao Xi's ancestral records so simple and inaccurate? This is exactly the question that "The Story of the Stone" attempts to answer. If you want to get the answer in "The Story of the Stone", you must be able to read "The Story of the Stone". How to read? The main method is the "accompanying reading" method of Baoyu and Qin Zhong that I talked about in the article "A Dream of Red Mansions", that is, the "one hand and two slips" method of interpretation. The basic condition for this solution is the combination of "Qin Zhong" and "intelligence". Therefore, only by understanding the meanings of "Qin Zhong" and "intelligence" can we effectively decipher the hidden meaning of this book. I dare not refer to myself as "Qin Zhong", nor do I dare to combine it with "intelligence". I can only decipher the hidden meanings of "The Story of the Stone" according to the methods instructed by Zhi Yanzhai and Cao Xueqin. Regarding the ancestral home of Cao Xueqin, there are many very clear explanations in "The Story of the Stone". Here is just one example:

The fifth chapter of "The Story of the Stone", "Wandering in the fantasy world means being fascinated by the twelve hairpins, drinking the immortal wine "Performing a Dream of Red Mansions" is the programmatic chapter of the book, the history of the Cao family, and Cao Xueqin's "Twelve Hairpins" and "Judgment" are the highlights. Let’s take a look at Qin Keqing’s verdict:

Love in heaven, love in the sea, illusion of love and body, once love meets, it will lead to lust. It is honor to speak unkindly, but it is actually peaceful to start a fight.

This judgment, according to the plot of the novel, is about the "obscene love" between Qin Keqing and Jia Zhen. In fact, it is a matter of "hidden relatives", which implies that "relatives can be cleared" and the ancestral home of Cao Xueqin's family. Cao Xueqin is written using homophones, homophonic characters, polyphonic characters with multiple meanings, and using the escape method of characters, that is, "Jiao Xing" (Jiao Xing). Restoring the word "orthopedic", the true appearance of this sentence is:

The clear sky and clear sea will clear the body, and when we meet, we will meet the people of the same clan. Regardless of whether you are dishonest or not, the Cao surname is actually Ning.

The meaning of the word "orthopedic" restored in this sentence is very clear. Cao Xueqin said: Not only does the world now belong to the bannermen, the rulers of the Qing Dynasty, but even the Cao family has become bannermen. (Because Cao Zhenyan surrendered to the Hou Jin Dynasty, he became a bannerman. Later, Cao Zhenyan adopted Cao Xi as his adopted son during the war with the Ming Dynasty. Therefore, Cao Xi and his descendants became bannermen with Cao Zhenyan’s status.) Who can understand me? The book he wrote, since he meets me in this book, must be a relative of our Cao family. Don't casually say that the people who came out of the Cao family are glorious and prosperous. They are not like the real Cao family. How can we forget the origin of the Cao family-the ancestral home is really Ning?

What is this "Ning" place? This "Ning" refers to the "Ning" in Ninghai Prefecture, Dengzhou Prefecture, Shandong Province. Specifically, Cao Xueqin's ancestral home should be in Southwest Township, Henan Village, Ninghai Prefecture, Shandong Province. In the late Qing Dynasty, it was Erjia Shenshanshe, Shenshui Township, Henan Village, Ninghai Prefecture, Shandong Province. How can we be sure that Cao Xueqin’s ancestral home is the above-mentioned place? Because Cao Xueqin told us that the affairs of the Cao family and their ancestral home are "close and clear" (Qin Keqing). When "Qin Keqing" passed away, there was still "Qin Zhong" (relative clan) who knew about it. After "Qin Zhong" passed away, there were still "Qin Zhong" "lovers" (relatives) and "intelligent" people. A person appears. After they understand "A Dream of Red Mansions", which is Xiaohong (Xiaohong), they will know that Cao Xi and their ancestors are originally from the same genealogy. Since they are "family members", of course they 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 “relative” family.

In order to prove the relationship between Cao Xueqin's family and the "family", Cao Xueqin also wrote this "family" in "The Story of the Stone". This is what I said in the article "Also Talking about the Dream of Red Mansions": "In order to ensure that the Cao family will never be wiped out, Cao Xueqin set up two "family" lines in "The Story of the Stone". One main line and one secondary line. As long as one of them is found, the history of the Cao Xueqin family will be clear. Because of his family's This main line had not seen the light of day for a hundred years at that time, and now, more than two hundred years later, it has disappeared in history, leaving only the side line of "kinship". Combined with "The Story of the Stone", the history of Cao Xueqin's family will be revealed to the world."

I hope that this day will come as soon as possible, fulfill the last wishes of Cao Xueqin and Zhi Yanzhai, let "The Story of the Stone" radiate a new halo, and make the study of "Red Studies" enter a new course.

2. The clan relationship of Cao Xueqin’s family

When it comes to the clan relationship of Cao Xueqin’s family, everyone will naturally think of the six members of the Cao family recorded in the “Eight Banners Manzhou Clan Genealogy” The names of eleven people. This general genealogy is reasonably good. It was compiled by the official organization of the Qing Dynasty based on the Cao family's family situation at that time. However, one of Cao Xueqin's purposes in writing "The Story of the Stone" was to correct the records of the relationships between the historical figures of the Cao family in the "Eight Banners Manchu Clan Genealogy". Therefore, in "The Story of the Stone", he spent a lot of space describing the Cao family's clan and family situation, and showed in detail the history of the Cao family's changes, prosperity and decline. It explained that Cao Xi was not Cao Zhenyan's son, listed his family members who were directly related by blood, vividly described various characters in the family, and pointed out the "relatives" who could prove the true face of his family's history. In this regard, I only need to first display the genealogy of Cao Xueqin's real family members and his "relatives" in the book, and everyone will understand at a glance.

Illustration of the genealogy of the Cao Xueqin family and the "pro-clan" family of the general Fanshi Chunfanshi

54 14 Cao Xizhang

55 15 Cao Lin and Cao Yun

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56 16 Cao Wenlong Cao Yuanlong

57 17 Cao Luan (Cao Xi) Cao Dai

58 18 Cao Yin Cao Xuan (Tsuen) Cao Zongzheng (chief) Cao Zongkong ( times)

59 19 Cao Yong, Cao Fu, Cao Gui, Cao Ji, Cao Xin

60 20 Cao Xueqin, Cao Yancong

Xichun Fanshi

61 1 Cao Lianzang

62 2 Cao Tingwen Cao Tingwu

63 3 Cao Jishi Cao Jizong

64 4 Cao Guangsheng Cao Guangtian Cao Guangyi

65 5 Cao Tianfu

66 6 Cao Zuren

The left side of this genealogy is the real genealogy of Cao Xueqin's family, which is restored according to the genealogy written by Cao Xueqin in "The Story of the Stone". The right side is his "in-law" genealogy. (There is an existing family tree) In order to explain the clan relationship between this family tree and Cao Xueqin’s family, the following is an analysis from four aspects;

(1) The rules and clan origins of Cao Xueqin’s family

Above The genealogy of Cao Xueqin's family and his "relatives" has a different pattern from other Cao surnames. This pattern has special commemorative significance. According to Cao Xueqin's records in "The Story of Stone", the initial ancestor of Cao Xueqin's family was Cao Mao. As everyone knows, Cao Mao is Cao Cao's great-grandson, Cao Pi's grandson, Cao Lin's son, and the emperor of Wei in the Three Kingdoms. He reigned from 254 to 260 AD, with the courtesy name Yanshi, and was originally named Gaogui Township Duke. In the sixth year of Jiaping, Sima Shi deposed Cao Fang and made him emperor. Unwilling to be Sima's puppet, he led hundreds of his guards to attack Sima Zhao and was killed by Zhao at the age of twenty. In order to commemorate Cao Mao, the descendants of Cao Mao set up the standard of the Cao Mao family; every twenty generations is a cycle, and twenty generations of fan characters are prescribed. This paradigmatic method is more vividly described by Cao Xueqin in "The Story of the Stone". He uses "spring" to represent the Cao family's paradigmatic cycle. In the book, Yuanchun, Yingchun, Tanchun, and Xichun are actually symbols representing the four twenty-generation cycles. Yuanchun is the first cycle of twenty lifetimes, Yingchun is the second cycle of twenty lifetimes, Tanchun is the third cycle of twenty lifetimes, and Xichun is the fourth cycle of twenty lifetimes. In the thirteenth chapter of the book, Mrs. Qin gave Wang Xifeng two sentences in her dream, "After the three springs are gone, all the fragrances will be gone, and each of them must find his own door." In fact, it shows that the third cycle of the Cao family, that is, after the completion of the twentieth generation of Tanchun, the Cao family entered the fourth cycle, the period of Xichun. Cao Xueqin used the words of "Qin Keqing" to tell the Cao family and the world that during the Xichun period, the relationship between Cao Xueqin's family and his own family gradually became distant. , that is, the relationship between the Cao family after serving.

Cao Xi hopes that his son will respect his true ancestors and recognize his own clan. And the word "Ziqing" means that your son should know clearly that you are the fifty-eighth grandson of Cao Mao, and you have the name "Zong" of Fan. Cao Xuan's name should come from "Zuo Zhuan: The Twenty-seventh Year of Duke Xi", "The people do not know their faith, and their use has not been announced." It means that the world doesn’t know about my family’s affairs, which is why we can’t tell them. We hope that in the future, our children and grandchildren can reveal the “true affairs” of the Cao family to the world, hence the name “Zi You”. Things in the world are so coincidental. The true history of the Cao family was indeed told to Cao Xueqin through Cao Xuan's son Cao Fu, who planned the writing plan of "The Story of the Stone", allowing Cao Xueqin to write this immortal work. He is Zhiyanzhai.

In the 19th generation of the Cao family Tanchun, the names of Cao Yong and Cao Fu were also single names based on the Cao family's "Tanchun" genealogy couplet standard. In terms of radical usage, the character "贝" was changed to the character "叶", and the glyph shape of the 19th-century Pu Lian fan character was also retained.

In Tanchun's last life, it was Cao Xueqin's generation, who was named after the Chinese character "Yan". Because Cao Xueqin's biological father, Cao Yong, had died before Cao Xueqin was born, his uncle Cao Fu adopted him as the heir. Since Cao Fu never forgot his desire to return to his sect, the name given to Cao Xueqin had a deeper meaning. I expressed it this way in "Also Talking about the Dream of Red Mansions": "The meaning of Cao Fu's name for Cao Xueqin: the name "Zhan" means the light of the ancestors. The word "Meng Ruan" means the dream of three generations of the Cao family to return to their original sect. The name "Xueqin" means to avenge the Cao family's humiliation." Therefore, when Lin Daiyu and Xiang Ling talk about poetry in the book, they say: "...words and sentences are ultimately the last thing, and the first intention is important. If the meaning is true, it is good to connect the words and sentences without modifying them. This is called 'not harming the meaning with words'" . Cao Xueqin's name truly means "not harming the meaning with words". The names of the three generations of the Cao family since Cao Yin and Cao Xuan do have special meanings, and we must be able to understand them.

In short, the above shows that Cao Xi and his descendants are descendants of Cao Mao, and they are in the same line of naming as his "relative" Cao family 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 during the Tang Dynasty. Because the existing manuscript of "The Story of the Stone" is not complete, many places are lost or damaged, and the text after the 80th chapter has not yet been discovered, which has caused certain difficulties in fully understanding the "The Story of the Stone". However, Cao Xueqin's family coincided with Cao Ba in many places; Cao Ba was a native of Qiao County, a descendant of Cao Mao of Wei State in the Three Kingdoms, and a general of Guanzuo Wuwei. After the Anshi Rebellion, he drifted to Sichuan. In 764 AD, he met Du Fu in Chengdu, and Du Fu wrote the poem "Dan Qing Yin Presented to General Cao for Overlord" for him. The family tree of Cao Xueqin's "in-line" family in Xiuyan and Dagushan writes: "My Cao family is originally from Xiaoyunnan, Sichuan, and then from Erjia, Shenshanshe, Shenshui Township, Henan Village, Ninghai Prefecture, Dengzhou Prefecture, Shandong." This is consistent with Cao Ba's wandering in Sichuan. And because the earliest genealogy and genealogy books of the Cao family in Dagushan and Xiuyan were destroyed during the Cultural Revolution, if you want to find all the historical information of the Cao family, you may be able to find clues by going to the original ancestral home of the Cao family in Shandong and Sichuan.

Although the existing clues are limited, historical data still reveal some information. For example, Cao Xueqin's good friend Duncheng wrote a poem "In Memory of Cao Xueqin·Zhan": "Shaoling was given to General Cao in the past, and he was once called the descendant of Wei Wu. Jun Youwu is the general's queen, and now he blocks Pengpengtun. ... "At that time, Duncheng and Cao Xueqin had close contacts and deep feelings. Therefore, the message "You are not the queen of the general" is very valuable. At that time, Cao Xueqin would not easily reveal the true historical situation of the Cao family to others, otherwise, "The Story of the Stone" would not need to be written as we see it. It is because Duncheng and Cao Xueqin are so close that they often drink and compose poems together. During the long-term relationship, Duncheng realized from Cao Xueqin's words that Cao Xueqin was a descendant of Cao Ba. When he was in charge of taxation at Songting Pass in the 22nd year of Qianlong's reign in the Qing Dynasty, he missed Cao Xueqin and wrote this very special poem. A valuable poem. Its value lies in the fact that the historical data and official archives at that time all show that Cao Xueqin's family is the descendant of Cao Bin, and it is impossible for Duncheng not to know about this. Since he wrote this in his poem, it means that 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.

Chapter 21 of the book has an eyebrow comment: "In Mr. Zhao Xianggen's "Autumn Tree Roots", there is a temple called Zimei in Shaolingtai, Yanzhou, which was destroyed by the county governor and turned into his own temple. The teacher lamented that Zimei was born in mourning and was homeless. , Who would have expected that thousands of years later, the rafters and tiles would still be poisoned by corrupt officials? This is a disaster for talented people! Because of the changes in the song "The Thatched House Was Broken by the Autumn Wind", a few lines were used to ridicule Shaoling: "Shaoling's portrait." The prefect is powerless to bully, but he can't stand the thieves in front of him. He openly destroys the temple that is not his own. When he comes back from the dream, he sighs. There is no light in the day and the sky is dark. The eunuch has endless supplies. A happy face will be born, and the temple will be saved from being destroyed. "It makes people feel sad and angry when reading it, and they are often heartbroken." From this eyebrow review, we can see the author's admiration and special feelings for Du Fu. Like Du Fu, he was homeless and wandering in Sichuan due to mourning and chaos. Thousands of years later, Cao Ba's descendants traveled to Shandong and encountered "chaos" again, and the Cao family suffered another change. How could Zhiyanzhai not be "always grudged". Therefore, this comment is that Zhi Yanzhai was moved by the scene, saw Du Fu's affairs, thought about Cao Ba, and thought about the situation of the Cao family at that time. Without this kind of mood, this comment would appear to be very reluctant when written in the book.

The above information can prove that Cao Xueqin should be a descendant of Cao Ba. To get an accurate answer, first, we must decipher "The Story of the Stone" in its entirety, and second, we must follow the clues mentioned above to find the folk historical materials of the Cao family, and we will get the accurate answer.

(3) Who are Cao Xizhang, Cao Lin, and Cao Wenlong

From the Cao family genealogy listed above, there are names of these three people. These three people can be seen according to the seniority of the Cao family genealogy. , Cao Xizhang is Cao Xi's great-grandfather, Cao Lin is Cao Xi's grandfather, and Cao Wenlong is Cao Xi's father. Because Cao Xi became Cao Zhenyan's adopted son, it was impossible to record them in the "Eight Banners Manzhou Clan Genealogy" at that time.

According to the written records in "The Story of Stone", Cao Xiyuan is Cao Xizhang, and Cao Xiyuan's name is also listed in "Eight Banners Manzhou Clan Genealogy". According to historical records, Cao Xiyuan was also called Cao Shixuan. What is going on? This is the measure Cao Xi took to return himself and his descendants to their clan identity. In fact, Cao Zhenyan's father is Cao Shixuan, not Cao Xiyuan. After Cao Zhenyan passed away, in the official files later compiled, Cao Xi reported his grandfather as Cao Xiyuan, which was how he changed the name of his real great-grandfather Cao Xizhang to Cao Xiyuan. Although Cao Xiyuan and Cao Shixuan were separated by a generation, Cao Xi felt that leaving this vital information would enable the Cao family to return to their original sect, so he didn't worry so much. Why did Cao Xi change Cao Xizhang to Cao Xiyuan? Because at that time, many people in society, especially the upper class, probably knew that Cao Zhenyan's father was Cao Shixuan. Cao Xi's replacement of him with Cao Xizhang would obviously arouse people's doubts, especially the suspicion of Cao Zhenyan's stepwife. But changing it to Cao Xiyuan is easier to explain. According to Cao Xi’s hometown dialect at that time (perhaps more than 300 years ago, the dialects in Beijing, North China, and Northeast China all had similar accents to Cao Xi’s hometown). The pronunciations of Cao Shixuan and Cao Xiyuan are almost the same. Can't hear any difference. Even now, the pronunciations of Cao Xi's hometown and his "relative" hometown are very close. If you don't listen carefully, Cao Xiyuan is Cao Shixuan. At that time, Cao Xi changed Cao Shixuan to Cao Xiyuan. It can be said that it was a mistake in pronunciation and wording, and it was a logical move. I won’t talk about the prototype of the character Cao Xiyuan (Cao Xizhang) in "The Story of the Stone" for now. Let’s focus on Cao Lin.

Cao Lin is the core character in "The Story of the Stone" and the golden key to unlocking the "The Story of the Stone".

I said in the article "A Dream of Red Mansions": The jade is the stone, and the words carved on the stone are the inscriptions. What words are engraved on the inscription? It is engraved with the name of Cao Lin, the prototype of Lin Daiyu in "The Story of the Stone". Lin Daiyu is the homophone of "Lin" - "Lin Daiyu", so Baoyu had to come up with this monument. It is mentioned above that Cao Xizhang had his original position in his family tree, and he changed his name to take Cao Shixuan's position. Cao Wenlong's position is occupied by Cao Zhenyan, and they exist openly and secretly. In the family tree of the combination of Cao Zhenyan and Cao Xi, Cao Lin could not get involved, and Cao Lin became a "lonely ghost". For this reason, Cao Xueqin shaped the image of Lin Daiyu and told him that if he combined with the "stone", that is, Baoyu, he would have the position he should have.

According to historical records, Cao Yong was also very tall. Is there any inspiration for the two members of the Cao family to have tall people at the same time in this generation? What's even more interesting is that the book says: "There are many precious jade in this town." Xiuyan is the hometown of jade, and its jade carvings are famous throughout the country. Many descendants of the Cao family's "relatives" are now engaged in this industry. Especially in the 1960s, the Jade King born in Xiuyan is now carved into the Jade Buddha (in the Jade Buddha Garden in Anshan). On the back, the word "True" appears next to the statue of Guanyin Bodhisattva, and at the same time, there are dragon and phoenix statues. Is there any information connection between these and "The Story of the Stone"? It’s also unknown.

In short, "The Story of the Stone" writes the subline of "relative clan" from Cao Yun to Cao Dahan very clearly. At that time, Cao Xueqin lamented that the period of spring appreciation for the Cao family in Dagushan and Xiuyan was beginning, and the population was booming, so he pinned his hope of realizing his dream on this group of people.

3. The reasons for the conflicts in the Cao family

The conflicts in the Cao family refer to the conflicts between Cao Erzheng's son Cao Yi and Cao Xi's descendants, especially Cao Fu. One of the reasons is that Cao Zhenyan is not Cao Xi's biological father but his adoptive father. According to the hidden information in the book and analysis of relevant data, Cao Xi was forcibly adopted by Cao Zhenyan during the Qing army's war against the Ming Dynasty. He was named Cao Eryu (legend has it that the emperor wrote Cao Xi by mistake) and was later named Cao Xi. Although Cao Xi became Cao Zhenyan's adopted son, since Cao Zhenyan was an officer in the Houjin regime in Manchuria, how could their father-son relationship not include national hatred and family hatred? The second reason is that Cao Xi and his descendants never forget their ancestors and their national identity, hoping that one day they can return to their clan. In Cao Fu's generation, these signs gradually emerged, forming a family conflict between Cao Yi and Cao Fu. During the Kangxi period, Emperor Kangxi tried his best to protect Cao Fu's family, so Cao Yi could not do harm to Cao Fu. Kangxi was dead, and Yongzheng, Cao Yi's patron, became emperor. Cao Yi began to instigate Yongzheng to attack Cao Fu, causing Cao Xueqin's family to be completely defeated.

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

(1) The family relationship of the Cao family. Although Cao Fu and Cao Yi are uncle-nephew, they are not related by blood. Because Cao Xi is the adopted son of Cao Zhenyan, once this matter becomes an open secret of the Cao family, their relationship will naturally become estranged, which is different from blood relatives. The following is a list of the Cao family genealogy according to the blood relationship between the two families:

—Cao Yin—Cao Yong—Cao Xueqin

Cao Xizhang (yuan)—Cao Lin—Cao Wenlong—Cao Xi (luan) —

—Cao Xuan—Cao Fu

Cao Shixuan——————Cao Zhenyan—Cao Erzheng————Cao Yi—Cao Qi

This family tree goes up and down By comparison, it can be seen that the naming standards of Fan Shi were obviously different before Cao Xi, but the same after that. This is the result of Cao Xi becoming the adopted son of Cao Zhenyan. Cao Xi's name was changed by Cao Zhenyan later, so it is the same as Cao Erzhengfan. And Cao Yi’s name is