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Cao Xueqin (1715-1764) was a novelist in Qing Dynasty. Formerly known as Zhan, Zi,No. Xueqin, composer. My ancestral home is Liaoyang, Liaoning (Tieling, Shenyang, Fuhe North). I was originally a Han nationality, and later I was a "coating" person in Zhengbaiqi, Manchuria ("coating" is a Manchu transliteration, meaning domestic slave).
Introduction to physical level
Cao Xueqin's great-grandfather Cao Xi was a weaver in Jiangning. Great-grandmother Sun Shi was the nanny of Emperor Kangxi Michelle Ye. Grandfather Cao Yin worked as a squad leader and bodyguard in Michelle Ye, and later as a weaver in Jiangning, who also served as an inspector of salt affairs in two Huai provinces, winning the favor of Michelle Ye. Michelle Ye visited the south of the Yangtze River six times, was taken back four times, and lived in Cao's home. After Cao Yin's death, his sons Cao Qing and Cao Fuxian succeeded him as Jiangning Weaving. Their three generations and four grandchildren have held this position for 60 years. Cao Xueqin grew up in the "prosperous" life of this "romantic place of Qinhuai" since childhood. In the early years of Yongzheng, the Cao family suffered a series of blows because of the political struggle within the feudal ruling class. Cao Fu was dismissed on charges of "misconduct", "harassing the Post" and "deficit", and his property was confiscated. Cao Fu was imprisoned and punished, and the "cangue" lasted for more than a year. At this time, Cao Xueqin's family moved back to Beijing. Since then, the Cao family has been devastated and declining. After a major turning point in his life, Cao Xueqin felt that the world was cold and had a clearer and deeper understanding of feudal society. He despised powerful people, stayed away from officialdom and lived a poor and hard life. In his later years, Cao Xueqin moved to the western suburbs of Beijing. Life is even poorer, "covered in wormwood" and "porridge for the whole family". He devoted himself to the writing and revision of A Dream of Red Mansions.
In the twenty-eighth year of Qianlong (1763), Cao Xueqin's youngest son died prematurely, and he fell into excessive sadness and grief and was bedridden. On New Year's Eve of this year (1764 February 12), he finally died of poverty due to illness at the age of 50. Cao Xueqin is "fat, with a wide head and black color". He is arrogant, cynical and unrestrained. Alcoholic, talented and talkative. Cao Xueqin is a poet. His poems are novel in conception and close in style to Li He, a poet in the Tang Dynasty. His friend Duncheng once praised him and said, "Love your poem is wonderful, and you can catch up with the long valley broken fence fan." He added, "I know that your poems are as bold as iron and as cold as the Taoist camp." However, there are only two lines in his sincere poem Pipa Xing: "The White Fuji Mausoleum should be very happy and will teach barbarians to put on airs." Cao Xueqin is also a painter and likes to paint abrupt and steep stones. Dunmin's "Painting Stone in Qinyuan" said: "Proud as a strange monarch, more jagged. I was drunk and swept away like a pen, writing a piece of thunder in my chest. " It can be seen that when he painted stones, he put his chest on the grievances. Cao Xueqin's greatest contribution lies in his novel creation.
His novel A Dream of Red Mansions is rich in content, profound in thought and exquisite in art, which pushes China's classical novel creation to a peak and occupies a very important position in the history of world literature development. A Dream of Red Mansions is the product of his "reading for ten years, adding and deleting five times" and "every word is like blood, and ten years of hard work is extraordinary". He has written A Dream of Red Mansions 80 times, but it has not been handed down for various reasons. Gao E (or just the reviser) continued the book.
[Edit this paragraph] Cao Xueqin's life summary
In the second year of Yongzheng (Chen Jia 1724), he was born on April 26th.
In the third year of Yongzheng (Yisi 1725), on April 26th, Mangzhong was one year old, so it was the symbol of his birth.
In the first year of Qianlong (Chen Bing 1736), Cao Xueqin was thirteen years old and it happened on April 26th.
In the second year of Qianlong (D 4 1737), in the first month, Kangxi City fell. Chen is the biological mother of Wang Yinxi in the county (the "old princess" in the book has passed away).
In the fifth year of Qianlong (Geng Shen 1740), Hongxi, the eldest son of Prince Kangxi Yinwa, sought to establish a court, and stabbed Qianlong in the back, but failed. Qin Xue's family was dragged down again, and it was stolen, so the family broke up. Xueqin is poor and wandering. He used to be an office boy in the Ministry of Internal Affairs.
In the 19th year of Qianlong (Jiaxu 1754), the final version of Re-evaluating the Stone Story in Red Flame Zhai was copied (unfinished).
Twenty years after Qianlong (Yihai 1755), the story of the stone continues.
In the twenty-first year of Qianlong (Bingzi 1756), the fat batch before the seventy-fifth session recorded: "In the twenty-first year of Qianlong, Bingzi was cleared on the seventh day of May. Lack of Mid-Autumn Festival poetry, as soon as Xueqin. " It was for the progress of the manuscript at that time. Red inkstone was written by Tamanosuke.
In the 22nd year of Qianlong (Ding Chou 1757), my friend Duncheng wrote a poem in memory of Cao Xueqin. Looking back at the night talk of the right-wing religion, I advised not to be a rich foodie. "It is better to write a book in Huangye Village." At this point, Xueqin has arrived in Xishan and left a good family in Dunhuibo House (Shihu Hutong in Xicheng).
In the twenty-third year of Qianlong (Wuyin 1758), his friend Dunmin often recited Xueqin from Xia Cun poetry to Guiwei teenagers.
In the 24th year of Qianlong (Mao Yi 1759), there is a copy of the Mao Yi edition and The Story of the Stone, only the date of "Yan Zhi's comment on writing".
In the twenty-five years of Qianlong (Chen Geng 1760), there were Chen Geng Edition and Stone, both of which were read and commented by Zhifuzhai.
After twenty-six years of Qianlong (Xinsi 176 1), he returned to Jinling and Beijing. Every time in a friend's poem, he said that "the old dream of Qinhuai still exists" and "the dream of abolishing officials and returning to their hometown" implied the writing of A Dream of Red Mansions.
In the twenty-seventh year of Qianlong (Renwu 1762), Dunmin had Song of Drinking with Sword, and Ji Xueqin visited in late autumn and had a drink together. Fat man criticized "Double Ninth Festival at Noon" for saying that "it's very urgent to ask for books", and there was no comment after Double Ninth Festival. When there is a story.
Twenty-eight years of Qianlong (imperial concubine 1763), late spring and February. Dunmin Poetry invited Xueqin to get together in early March (for Duncheng's birthday). Not yet. In autumn, I got acne and became sentimental. Fat criticism: "... Qin cried to death before the book was finished;" I tried to cry Qin, but my tears stayed ... "I remembered that I died at noon on New Year's Eve. After examination, I knew it was a mistake on New Year's Eve and died at the age of 50.
In the twenty-ninth year of Qianlong (Shen Jia 1764), Duncheng wrote a poem at the beginning of the year: "Xiao Feng brushed yesterday and was quiet" and "forty years old and thin", all of which are historical evidences. (The two poems quoted by Zhou Lao are wrong. The original sentence should be: "forty is too thin, Xiaofeng was famous yesterday." )
The whole poem is as follows
Forty years old is too thin, Xiaofeng brushed the inscription yesterday. When I returned home, the orphan cried (a few months ago, Ziyi died, and Xueqin was sick because of sentimentality), and the tears became the voice of a widow. Ghosts and monsters mourn Li He, and Liu Ling is buried in a deer cart. If an old friend wants to have a life, where can he be called out and endowed with Chu Heng? The opening is still ice and snow, so the old friends are scattered like clouds. For the first time in three years, he took pity on me, and there was no doctor when he was ill. Talented people should hate, but Yang Shan's flute can't be smelled. Just when he was thin, Sue's cigarette fell to the ground on Maxizhou Road.
[Edit this paragraph] The Legend of Cao Xueqin
Jin Jian
(A) Cao Xueqin's medical ethics
"The Red Chamber" is hot, and Cao Gong is full of anger. I don't know whether it is happy or sad. However, hundreds of people who read The Red Chamber have a hundred solutions, and there is no difference. Nothing more than interest. Now I want to extract some traces left by Cao Gong in Beijing, right and wrong. Welcome to discuss.
After Cao Xueqin moved to Xishan, he made extensive contact with the lower classes, especially the helpless disabled. Qin Xue is very sympathetic to their difficulties, especially after their illness, they have no money for treatment, which increases their pain. In order to alleviate the pain of helpless patients, Xueqin often goes up the mountain to collect medicine for patients and reduce their burden.
There was once a legend about the way Cao Xueqin treated the poor in Xiangshan area. In the legend of Xiangshan, there is Mr. Qin Pu's medical ethics collected by Mr. Zhang and Mr. Wang. Mr. Cui's "The Origin of the Xueqin" also recorded this aspect. The Legend of Qing Palace also contains Zhang's With His Bare Hands, which records Cao Xueqin's treatment of Xiangshan people.
I once visited Mr. Kong Xiangze, and Mr. Kong said: In the early 1970s, Mr. Wu Enyu and I went to Baijiatuan. I once heard a villager say that there was a doctor in Qian Shan Banner who often came to see the poor for free, and every time he came, he borrowed tables and chairs from an empty temple at the southern foot of the mountain. Later, the doctor moved to Qiaoxi, and it was much more convenient to have a family doctor. Mr. Shu Chengxun once told Kong Lao that there are many pharmacies in indigo plant, and Qin Xue often goes to these pharmacies to get medicines or prescribe medicines for patients. Shu Lao remembered the names of these pharmacies one by one and told Kong Lao. Unfortunately, Kong Lao didn't write them down at that time.
Kong Lao also said: Xueqin has cured many people's diseases because of her superb medical skills. Some rich people often buy something for Xue Qin after their illness is cured, in return for her kindness in treating the disease. Qin Xue often tells these people, don't buy me anything, just keep your money. Once the patient can't afford to buy medicine, I'll let him find you and you will give him his medicine. Isn't this able to help more people relieve their pain? In this way, Xueqin cured many stubborn diseases for many poor people, and people praised Xueqin's brilliant medical skills and noble medical ethics.
It doesn't seem difficult for a person to do something good. It is rare to do good deeds forever. Qin Xue treated Xishan people for free, and even collected herbs for the poor people. Qin Xue's care for Xishan people is the best proof, and the public's word of mouth is the best proof.
(2) Cao Xueqin and Baijiatuan
In my impression, I always thought that Cao Xueqin lived in Jianrui Camp in Xiangshan. I didn't know that Qin Xue spent the last five years of his old age in Baijiatuan.
Looking up relevant information, Dunmin, a good friend of Xueqin, accurately recorded in the Record of the Life of Bottle Lake Zhai that in the spring of the 23rd year of Qianlong (i.e. 1758), Xueqin moved to Baijiatuan, and the original note was as evidence: "In the spring, Qinpu (the number of Xueqin) abandoned his house and will move to Baijiatuan." After this article, Dunmin went to Baijiatuan twice to ask Xueqin to identify calligraphy and painting. Unfortunately, Xueqin is not at home. In the postscript, Dunmin tells the general story of Xueqin's new house in Baijiatuan. For readers' reference, the quotations are as follows: "There is a stream blocking the road, looking across the bank, there are four adobe houses, which are inclined to the southwest, with stones as walls and rafters as broken branches, and the walls are uneven and the households are incomplete. The courtyard is neat, the hedges are woven into brocade, and vines are planted on the vines ... There is the joy of squatting in the alley and the ecstasy of being fascinated by flowers. You can go north along the stream and cross the stone bridge. "
There are few biographical materials left by Qin Xue. Dunmin's Record of Living in a Bottle Lake describes the time when Cao Xueqin moved to Baijiatuan and some words and deeds of Qin Xue, which is extremely important. So why did Xueqin migrate to Baijiatuan? Since the fifteenth year of Qianlong, Xueqin bid farewell to religious studies and moved to the western suburbs. After several migrations, she finally moved from Xiangshan to Baijiatuan. Some people have analyzed that there are economic reasons, such as avoiding "public opinion", houses collapsing, and "Manchu territory" (during the 23-year reign of Qianlong, it was stipulated that slaves of Banners could open accounts, that is, Han people were allowed to hang flags), and there were also claims that Qin Xue built houses and Baijiatuan were related to the Prince of Yi. In my opinion, apart from economic reasons, Qin Xue wants to find an ideal place to write and repair books to avoid noise.
Only those who personally visit Baijiatuan can appreciate how beautiful Baijiatuan, a small village near the foot of the western hills, has beautiful green hills and rich vegetation. Just as Dunmin and Zhang Yiquan said in their poems, "Looking at the Western Hills at sunset", "The western suburbs are secluded", "The mountains and rivers are painted outside" and "The people in the western suburbs are lonely" can prove that Xueqin lives nearby. In the past, in order to write a book, Xueqin often paced near the small stone bridge in the west of the village and carefully thought about the plot in the book ... Only Xiaoshiqiao remembered the figure of Xueqin pacing and meditating.
(3) The Taoist test of nothingness
There is a very important figure in A Dream of Red Mansions-an empty Taoist priest. In all kinds of legends about Cao Xueqin, there are not many people involved in this person. But what is the connection between the writing style of this mysterious Taoist in The Red Chamber?
A few days ago, the author saw the Notes for Postgraduate Entrance Examination in Ten Kinds of Cao Xueqin written by Mr. Wu Enyu, which once said: "Wei Jun hid the eight-character seal script of' Yunshan Hanmo Ice and Snow Clever', which is said to have been written by Qin Xue. It is not possible to follow the seal script. There is a small seal in the inscription "Song Yue Fang Shan" in "Empty Road Man", and the carving skill is acceptable ... The person who saw it, Mr. Zhicheng Deng, said that it is indeed dry paper, but the inkpad is not like something when it is dry, and the inkpad is a bit yellow when covered with dry paper. Yu Wei said that if it can be judged that it is dry paper, inkpad is not a problem. The cover is not only light ink, but also deep ink The word' empty Taoist priest' is still good. These twelve words were written by Qin Xue, although they are not necessary. However, in February of 1963, Mr. Zhang Boju was interviewed and said that Qin Xue's "Empty Dao Shi" and "Hai Ke Qin Tu" written the year before last were all in that way. " Although Mr. Wu was identified as the original of Cao Xueqin by two people, the evidence was a little pale because of the color of the inkpad.
This reminds me suddenly of my good friend Mr. Yang Yi, who has lived in Taizhouwu near Baijiatuan for a long time. He once wrote the article Nalan Xingde, one of the famous poets in Qing Dynasty, and talked about a very important issue, that is, there is an empty temple in Baijiatuan, which provides direct evidence for Qin Xue's "empty Taoist view". The quotation for readers is as follows: "At the south foot of Cao Xueqin's Baijiatuan residence, there is a small temple at the foot of the mountain. There is a temple with an area of about 10 square meter. Because there are no gods and memorial tablets in the temple, it is empty, and the locals call it an' empty temple'. This temple was demolished in the late 1970s and early 1980s when the land was razed. ..... Although there is no written record, it belongs to the mountain temple in terms of shape and location. The age of the building cannot be verified. Now some people think that this' empty temple' may be related to the' empty Taoist' written at the beginning of Cao Xueqin's Dream of Red Mansions. "
Mr. Yang Yi only speculated that the empty temple was related to the "empty Taoist" in A Dream of Red Mansions. However, it was not revealed that the "empty Taoist" was Cao Xueqin. Maybe Mr. Yang Yi didn't see the book Ten Kinds of Cao Xueqin written by Mr. Wu Enyu, or maybe he didn't see the seal script "Yunshan Hanmo Ice and Snow Clever". Although Mr. Wu Enyu invited a famous appraiser at that time to identify it as Cao Xueqin's personal book, he never understood the relationship between the name "Empty Taoist" and Qin Xue. Baijiatuan's Empty Temple undoubtedly provides extremely important evidence for the study of A Dream of Red Mansions and Cao Xueqin.
Why did Mr Qin Xue use his unusual fasting number in his paintings and calligraphy? I thought that as early as twenty-four years of Qianlong, when Xue Qin was alive, A Dream of Red Mansions (which was limited to manuscripts at that time) had been regarded as a "libel book"; That is, the so-called "obstacle language" of Hongyun; Xiao Hong organized his family to copy the Story of the Stone. No outsiders, even his family couldn't find such a book in Shaw's bibliography, for fear that others would know that his family had this "libel book". At this time, Xueqin (the descendant of the stolen property) was discriminated against politically and got into trouble economically, so that she made a living by pulling a bed and painting. In order to finish the book "The Story of the Stone" and survive tenaciously, sometimes Qin Xue has to write his unusual fasting number when painting, calligraphy or writing letters. "Empty Taoist" is one of them. Of course, the "empty Taoist" is not groundless. As Mr Qin Xue's unusual fasting number, there is also a reason. If we don't know the history and origin of Baijiatuan in Baijiatuan village where he lives, we can't understand Mr. Qin Xue's predicament and current situation at that time if we explore and study it ourselves. This is exactly the intention of Mr. Qin Xue to call his name by "Empty Taoist", which has also brought difficulties to future generations. However, this further proves conclusively that the article "Yunshan Hanmo Ice Snow Clever" was written by Qin Xue. I want to ask Fang Jia's opinion!
Another circumstantial evidence: Mr. Wu Enyu described a line of Mr. Xue Qin's words in Notes on Examination of Chen, which also proved that Xue Qin's signature used another name unknown to readers. The quotation is as follows: "Wei Yizhi said,1in the spring of 954, someone asked for Cao Xueqin's letter. After the letter, the asking price was one million yuan (current currency). The signature was not Qin Xue, but an unknown nickname, but Wei Jun didn't remember much about it." (See Wu Enyu's Ten Kinds of Cao Xueqin, pp. 132 and 133. )
(4) Cao Xueqin and Guangquan Temple
Guangquan Temple in Xiangshan is the only place where Cao Xueqin and his good friend Zhang Yiquan have been recorded exactly. They once left poems to sing together. Unfortunately, Mr. Qin Xue's poems have not been handed down, and only Mr. Yiquan recorded them according to the original rhyme of The Poems of Qin Xue for readers. The quotation is as follows:
"Your poem has been bad to sing, and today's breaking brake is so exciting. The monument secretly knows that it contains today's rain, and the wall is expensive to make up the clouds.
Cicadas call each other in the distance, and flies sing empty kitchens to find themselves near. Lonely people in the western suburbs go to Korea, who will drag the stick and smoke forest? "
My friend Xiao Changjiang visited this temple in 1960s and talked with him. He said that only one ancient well remained in this temple. The mood of visiting the ancient temple arises spontaneously, and Xiao Lao is willing to be a guide.
Copywriting must be done in advance, and it is essential to consult historical records. Looking up the first episode of A Dream of Red Mansions (published by Shanghai Ancient Books Publishing House 1979), there is a fragment of Cao Xueqin and Zhang Yiquan's activities in the western suburbs of Beijing written by Mr. Xu Gongshi. By studying Mr. Zhang Yiquan's poems and those written by friends who are related to Mr. Zhang's family, Mr. Xu found a poem written by a contemporary friend (the Governor of Jiangsu in the 31st year of Kangxi) about the Western Mountain Guangquan Temple, and based on this rhyme, inferred this abandoned temple near the water source-Guangquan Temple. Unfortunately, Mr Xu has never been to Guangquan Temple.
Walking with Xiao Lao to the water source, bypassing a small hillside, the road is very narrow, along the narrow path, sometimes steep and sometimes slow, and sometimes you need to climb some small trees or shrubs along the road. I realized what Mr. Zhang Yiquan said in his poem: "Drag the staff through the smoke forest" and soon arrived at Guangquan Temple. The forest in this place is quiet and inaccessible. The abandoned Guangquan Temple has no building components, only an ancient well, which is the only relic of Guangquan Temple. The ancient well located halfway up the mountain is deep. Tianfu Guangji once recorded the ancient well of Guangquan Temple, saying that its water quality is sweet and suitable for making tea. Suddenly I found some words on the cover of the ancient well, but it was very old and the handwriting was a little fuzzy. I carefully identified "Guangquan Gujing" as a seal script, and only the words "Hua" and "Rebuild" could be identified in the font on the left. Even so, it is very important for us. At least the location of the ancient temple in Guangquan, which we are looking for hard, is very accurate.
Looking back, when Qin Xue and his friends strolled to the abandoned temples, the abandoned temples they saw at that time, although dilapidated, were not as dilapidated as what Qin Xue and Quan Yi saw now: the scattered abandoned temples were devastated, naturally linked with their own life experiences, and they could not help sighing about the joys and sorrows of the world. Therefore, they wrote poems to describe it.
With the footsteps of Mr. Qin Xue and his friends, I recalled the 200 years when Qin Xue and Yiquan visited the ancient temple. At this point, I am deeply touched. Qin Xue's life experience is just around the corner. Only when she experienced the life of "cooking oil with fire and watering flowers with brocade" and "the whole family often eats porridge and drinks on credit", can she write a well-known and world-renowned book.
(5) Cao Xueqin, Dunmin and Duncheng, Counting the Days in Humen.
Located at No.31and No.33 Courtyard of Shihu Hutong on the east side of Xidan, Xicheng (Courtyard No.7 and No.8 before 1960s, now the National World Shopping Mall), the two courtyards are connected, which is a well-preserved mansion of Ming and Qing Dynasties in Beijing. This used to be the royal residence. This building is a large multi-quadrangle. Among many quadrangles in Beijing, this quadrangle can be said to be one of the quadrangles with the most celebrities. This hospital was called "Changzhou Guild Hall" in the Ming Dynasty, which was the place where Jiangnan adopted sons went to Beijing to study. In the early Qing Dynasty, the Qing government moved the guild hall to be the residence of Wu, the son of Wu Sangui. Because the youngest daughter princess of the Qing Dynasty, Huang Taiji, married Wu, it has always been called "Fu Ma Fu", also known as "Princess Kechun Fu". Nowadays, historical geographers in Beijing are used to calling it "Fu Ma Fu" for the convenience of writing or discussion. During the Yongzheng period of the Qing Dynasty, in order to educate the children of the Eight Banners, the "right wing religion" of the Qing Dynasty was established here. (Left-wing religion in dengshikou in Dongcheng in Qing Dynasty). Cao Xueqin, a great writer in Qing Dynasty, once taught here. Because Cao Gong's good friend Duncheng wrote the poem "There were several mornings and evenings in Humen at that time", so Redology also called it "Humen".
In the north yard of this mansion, stands a huge ancient jujube tree. Its height is15m, and its dry circumference is 3m long. Planting began in the early Ming dynasty, and it has been more than 600 years. It is the "oldest jujube tree" in Beijing and is called "the first ancient jujube tree in Kyoto". Ancient jujube trees are one of the characteristics of Beijing, and there are the most ancient jujube trees in Beijing quadrangles. Because jujube trees are "prickly in appearance and pure in heart", many celebrities have planted ancient jujube trees in their former residences. Like Wen Tianxiang Temple, Yu Qian's former residence, Yang Changji's former residence, Lu Xun's former residence, Lao She's former residence and Tian Han's former residence. The thick trunk of this ancient jujube tree is staggered and straight, like a dragon holding its head high to the sky, and countless branches stab into the air. Since then, many ancient and modern cultural celebrities have lived in this mansion, and Cao Xueqin can be said to be the most famous person.
When did Cao Xueqin teach in the right-wing religious school? Redology scholars are still inconclusive. However, some redologists think it was around the ninth year of Qianlong (1744). What is his specific work in religion? Redology scholars have different opinions. Some say they are teaching assistants, some say they are teachers, some say they are husbands, some say they are husbands, some say they are husbands (is this husband a homonym for husbands), some say they are clerks, husbands, policemen and so on. In a word, he teaches in the Pope. Cao Xueqin teaches right-wing religion. What's his education? Some redologists think he is a dutiful son (that is, a juren), but most think he is a "tribute student" and a "tribute person". In the educational system of the Qing Dynasty, there were six kinds of tributes, namely, kindness, education, age, excellence, vice and example. Cao Gong's "painting tribute" is the painting tribute of Shuntianfu. He passed the imperial examination, so he was able to teach in religious studies. Dunmin and Duncheng brothers are right-wing religious students. They have been enrolled in Qianlong for about nine years.
Dunmin is sixteen and Duncheng is eleven. Because Dunmin and Duncheng brothers are smart and curious, they like writing and poetry. Although they have a teacher-student relationship with Cao Xueqin, they are quite different in age. But because of the same interests, Cao Xueqin has a good relationship with two students. They often chat under the ancient jujube tree and gradually become friends from the relationship between teachers and students. Duncheng has a famous poem "In Memory of Cao Xueqin", which says: "At that time, Humen cut candles at the west window in the morning and evening. Anti-naro, plausible. " . They "count the hours" and "talk with Kan Kan". Not only do they often drink together and discuss poetry, but they also have records to record. Zuo Zongtang visited Dunmin's residence "Huaiyuan" several times. About "Where is Dunmin Huaiyuan?" Although there are a lot of red scholars' textual research, it is still a mystery today. But it is agreed that it is in the southwest wall root area of Xicheng. (Some redologists think it is located in Nanchun Wang Fu or Yuanjiayuan, southwest of Xidan. It used to be Taiping Lake, but it was not confirmed. There are two ancient pagoda trees in Ming Dynasty on the financial street on the north side of the mansion, which is very close to the original wall. Could this be the "Huaiyuan"? It has yet to be verified by Redology). And Duncheng's "West Garden" is consistent with the views of Redology, that is, it is on the south side of Fuchengmen Inner Street. In the Qing Dynasty, right-wing religion moved to Maomao Hutong in Xuanwumen in the 19th year of Qianlong. At this time, Tsao Gong was no longer studying in Zongxue.
Redology scholars are not very clear about when Cao Gong left Zongxue. According to the fact that the right-wing religious education moved away in the 19th year of Qianlong, it is estimated that they may have left the Xishan where they studied in the 16th or 7th year of Qianlong. The present Cao Xueqin Memorial Hall, the old house at No.39 Zhengbaiqi Village in the past, is actually the former residence of Cao Gong. 1April 974 found poems on the wall, some of which were marked with the year of "Bingyin", that is, the eleventh year of Qianlong, which proved that Cao Gong arrived in Xishan in the eleventh year of Qianlong. A redologist said that Cao Xueqin lived in Xishan with the help of his good friend and cousin Fu Peng, who was then the commander-in-chief of Zhengbaiqi. Fu Pengying died young, 4 1 year in the 13th year of Qianlong. So it is possible that Tsao Gong was already in Xishan when he was in Qianlong for eleven years. In the third exhibition room of Cao Xueqin Memorial Hall, it is clearly written: "Ten years after Qianlong, forced by life, he left the western hills of the capital to build a house, lived a life of' a thatched rafter and a crock rope bed', and made his world-famous works with blood and tears." In other words, Cao Gong left the right-wing religious school of Qing Dynasty in the 11th year of Qianlong. In short, Cao Xueqin's teaching time in Qing right-wing religion will not be too long. Because there are many articles in the Dream of Red Mansions that Tsao Gong's thoughts and feelings are clear-cut, cynical and even "arrogant", which is certainly unacceptable to the rulers.
If Cao Xueqin's great pioneering work in Xishan is writing A Dream of Red Mansions, it is an important life experience for Cao Gong to meet Dunmin and Duncheng brothers in right-wing religious studies. Dunmin and Duncheng brothers have poems about Cao Gong's life experience, mostly written by Cao Gong after he arrived in Xishan, and they have frequent correspondence. For example, Dunmin's masterpiece "Wandering in the Western Suburb" and Duncheng's "In Memory of Cao Xueqin" are too numerous to mention. Dunmin has poems such as Mao Zhai Shi Chao, and Duncheng has poems such as Si Songtang Collection. There are many poems about Cao Gong's life experience. Because there are few records about Cao Gong's life experience, Redologists are looking for it from Dunmin's and Duncheng's poems, so Dunmin's Mao Zhai Shi Chao and Duncheng's Four Song Tang Ji are called chronicles of finding Cao Gong's life experience in Beijing.
[Edit this paragraph] Cao Xueqin and A Dream of Red Mansions
The novel A Dream of Red Mansions represents the highest achievement of China's classical novels. It is not only a household name in China, but also a universally recognized literary masterpiece in the world literary world. In today's program, we will introduce Cao Xueqin, an outstanding novelist in China, and his Dream of Red Mansions.
Cao Xueqin's ancestors were originally Han Chinese, but he joined Zhengbaiqi in Manchu early. His family, grandfather's uncle and his father all held important positions in the Qing Dynasty. Emperor Kangxi visited the south five times and lived in his home four times, which shows the luxury of Cao family and its close relationship with the royal family. Cao Xueqin's family is not only a century-old family, but also a family with literary literacy. His grandfather Cao Yin was a famous bibliophile at that time. He also wrote poems, lyrics and plays.
Cao Xueqin lived a rich and luxurious life when he was young, but it didn't last long. His father was punished for cutting his post and production, and Cao's family declined rapidly. As an adult, Cao Xueqin lived a poor life in the western suburbs of Beijing. The aristocratic family life left many unforgettable impressions on Cao Xueqin, which laid the foundation for his creation of A Dream of Red Mansions.
Little information about Cao Xueqin's life has been handed down. According to some sporadic records, we probably know that Cao Xueqin is good at poetry, painting, wine and pride. When he wrote A Dream of Red Mansions, his life was extremely difficult. Finally, at the end of the project, he died of poverty, illness and lack of medicine, plus the premature death and excessive pain of his beloved son, and he was not yet 50 years old.
The original name of A Dream of Red Mansions is The Story of the Stone. When it was circulated in the society in the form of manuscripts, it was loved by people. Because A Dream of Red Mansions was not completed, many people continued to write along Cao Xueqin's train of thought, among which the last forty chapters of Gao E's continuation were better. He generally followed Cao Xueqin's creation and completed the tragic theme of A Dream of Red Mansions. Some plots are handled wonderfully. 1792, a publisher named Cheng Weiyuan published A Dream of Red Mansions by Cao Xueqin and The Last Forty Chapters by Gao E twice, and a Dream of Red Mansions became popular in China.
A Dream of Red Mansions is mainly about a tragic love story. Centered on the love story, through the rise and fall of an aristocratic family, the extravagance and ugliness of the feudal ruling class were exposed, and the historical fate of the inevitable collapse of feudal society was demonstrated.
A Dream of Red Mansions has brought readers into the colorful Guo Rong Building from the very beginning. This is an aristocratic family composed of several masters and hundreds of slaves. What these noble family members think about every day is how to have fun. In this aristocratic family, Cao Xueqin created brilliant heroes and heroines such as Jia Baoyu and Lin Daiyu, as well as many girls' images.
Jia Baoyu, the protagonist, is a figure throughout the book. According to textual research, this image has the author's personal experience. Jia Baoyu grew up in a noble family, and his family had high hopes for him, but he didn't like reading, hated feudal traditional concepts, hated his family and was full of rebellious spirit. Because he lives among a group of beautiful and simple maids, he is full of sympathy for women living in the lower class.
Lin Daiyu, a young girl, is a woman deliberately shaped by Cao Xueqin. The weak woman who lives in Guo Rong Building has a strong self-esteem. She is brilliant and sentimental. She and Jia Baoyu were lovers who fell in love with each other for life and death, but in the end their love was strangled by feudal forces.
Cao Xueqin is an expert in portraying characters. There are more than 450 characters in A Dream of Red Mansions, each with its own characteristics. In addition, Cao Xueqin is proficient in poetry, epigraphy, calligraphy and painting, medicine, architecture, cooking, printing and dyeing. Therefore, he described the diet and daily life of aristocratic families, garden buildings, furniture and utensils, costumes, cars, cars, which are true and delicate.
After A Dream of Red Mansions came out, people rushed to read it and talked about it. Some young readers were moved to tears by the love between the hero and heroine in the book. However, A Dream of Red Mansions also aroused fierce criticism from feudal bureaucrats and feudal guardians, and was listed as a banned book. But no matter how banned, A Dream of Red Mansions is still circulating among the masses. Besides, A Dream of Red Mansions also aroused people's interest in research, and was later called "A Dream of Red Mansions".
Cao Xueqin's Great Contribution
Cao Xueqin's contribution is obvious to all. His Dream of Red Mansions has long been hailed as an encyclopedia, which is beyond description. But also formed a worldwide dream of red mansions. Few people have such great influence. He wrote the Red Chamber, mainly to pass on poems. Through poetry (words and songs), the splendid Chinese culture has been pushed to a peak. Li, a poet, held high the banner of Cao Gong's poems and wrote many poems in the Red Chamber, with exquisite brushwork and elegant style. All this, of course, can also be said to be Zuo Zongtang's credit!