About the details of Cao Xueqin, we will introduce you from the following aspects:
First, Cao Xueqin's poems
Fu, Flower Fu, Chrysanthemum Fu, Couplet in Ning Mansion, Xijiang Moon, Twelve Women in Jinling-Chai, Dai, Apricot Curtain in Sight, Fantasy Couplet, Good Ode and Song of a Dream of Red Mansions-stay here.
Second, the novel creation
A Dream of Red Mansions reflects the social life in the periods of Kangxi, Yongzheng and Qianlong in Qing Dynasty, which is the so-called prosperous period of Qianlong in history. In fact, there are various contradictions behind the heyday of the dynasty, and there are also many crises hidden.
In the last years of Kangxi, the princes divided into cronies and fought for power and profit. Finally, the fourth prince Yin Zhen won the throne, namely Yong Zhengdi. Immediately after Yongzheng ascended the throne, he launched a cruel struggle to control his political enemies in poverty and brutally persecuted his brothers and political forces vying for the throne. Cao Xueqin's stepfather, Cao, was dismissed from office and his property was seized because of his involvement in the struggle with the royal faction.
Cao Xueqin's Dream of Red Mansions is based on the decline of his family and relatives, so it has a certain memory nature. But his Dream of Red Mansions is a novel rather than an autobiography, which can't be regarded as Cao Xueqin's autobiography.
At the end of 1727 (the fifth year of Yongzheng) and the beginning of 1728 (the sixth year of Yongzheng), Cao _ was ordered to take property for crimes such as weaving express mail to extort money from the post office and losing public funds. Cao He's widow and other family members were "cangue" back to Beijing and lived in a small number of houses outside Chongwenmen. The Cao family has since declined. Cao Xueqin, who has experienced such family changes, has a profound understanding of the darkness and evil of aristocratic families, which has become an important life foundation for his creation of A Dream of Red Mansions. When A Dream of Red Mansions was written, Qin Xue was less than twenty years old. He spent ten years before and after, and after five additions, deletions and revisions, before the age of 30, the whole book was short of several poems besides several chapters to be redrafted and confirmed, and the text was basically drafted (at the end of the list of police illusions), and the manuscript was rushed to his relatives and friends, such as Zhi Yanzhai and others to copy. Finally, for about ten years, Xueqin spent all her time in a mountain village in the western suburbs of Beijing. I don't know if it's traffic inconvenience or other reasons. He doesn't seem to have much contact with Zhi Yanzhai and others, and he doesn't do the sorting work of the manuscript again. There is not even any indication that he has read and revised the copied part of the manuscript. Maybe he had to stop writing for a living. His friend Duncheng once wrote a poem to persuade him that although he lives in a secluded mountain village, he can continue to write books as before: "Don't beat the cymbals of diners, don't knock on the doors of the rich." Huangyecun is not as good as a cold cup when writing a book. " (In Memory of Cao Xueqin)
Three. Life experience and birthplace
Cao Xueqin has not yet reached a conclusion in many aspects. Apart from the dispute over the year of birth and death, his character and figures are not very certain. According to Zhang Yiquan, a good friend of Cao Xueqin, it should be "Cao, whose real name is Qin Xiju". However, some researchers believe that his word is "Qin Pu" and his nickname is "Qin Xue". The date of his birth and death has been debated for decades. There are two main views about his date of birth. One is that he was born in 17 15, that is, in the fifty-fourth year of Kangxi. Another view is that he was born in 1724, that is, the second year of Yongzheng. There are three main views about the year of his death. One is that he died in February of 1763, 12, that is, on the eve of the twenty-seventh year of Qianlong. Another view is that he died on 1 February 7641day, that is, the twenty-eighth year of Qianlong. There is also a view that he died in the early spring of 1764, that is, Shen Jiachu in the twenty-ninth year of Qianlong. Cao Xueqin's father Cao is the prototype-Li's stepson (Li's husband's nephew). There are several opinions about Cao Xueqin's native place in the last days. One is that Hebei is rich, and he returned to Tieling in Liaodong in Yongle period of Ming Dynasty (1403- 1424). Later, he followed the Qing soldiers into the customs. The other is Liaoyang. His ancestor Cao Yuan was a junior officer stationed in Liaodong in the Ming Dynasty, and returned to China about six years later when Jin captured Liaoyang.
Textual research on Cao's life experience; after he entered Jin, he was first under the benign jurisdiction of Tong, and then under the administration of Dourgen, Manchu Zhengbaiqi, and served as a lieutenant. Immediately follow the Qing soldiers into the customs. Cao Yanzhen made achievements in the Ming and Jin wars before entering the customs, and also in the Pingjiang Uprising War after entering the customs. He has served as the magistrate of Jizhou, Shanxi Province, and the magistrate of Yanghe Prefecture, and the salt law of Zhejiang Province. The rise of Cao family really began with Cao Yan array. From then on, Cao's daughter-in-law, that is, Cao's wife became Kangxi's nanny. 1663 (the second year of Kangxi), Cao took the first position in Jiangning weaving and served as a special envoy for a long time. 1684 (the third year of Kangxi) died in Jiangning Weaving, and Kangxi immediately appointed his son Cao Yin as Suzhou Weaving, and later served as Jiangning Weaving and Huaibei Salt Inspection. He was also ordered to compile "All Tang Poems" and "Pei Yun Wen Fu" in Yangzhou. Cao Yin won the trust and appreciation of Kangxi because his mother was the most important mother of Kangxi (Kangxi once said when introducing Cao Yin's mother to others: So was this old man in my family. ) Cao Yin is Kangxi's partner and his childhood playmate. Therefore, during Kangxi's six southern tours, Cao Yin's family presided over four pick-up ceremonies. 17 12 (fifty-one years of Kangxi) Cao Yin was dying in Yangzhou, and Kangxi sent a swift horse to save him, but Cao Yin died. After Cao Yin's death, Kangxi was so fond of him that he called his son Cao _ to succeed Jiangning Weaving (it seemed that inheritance was not allowed at that time). Unfortunately, Cao _ died on 17 14 (fifty-three years of Kangxi), and Kangxi appointed Cao _, the son of his younger brother Cao Quan (Xuan), to be adopted by his wife Li, and succeeded in weaving until Cao _ was confiscated on February 24, 1727 (five years of Yongzheng). Cao Xueqin was born in Nanjing. It was not until 1728 (the sixth year of Yongzheng) that Cao Jia returned to Beijing. At that time, Cao Xueqin was still young, so he was born in B at the age of four and in Chen Jiashi at the age of five. There are few documents about Cao's family's return to Beijing. Cao _ once said in his memorial to Kangxi: "There are only two houses in Beijing, one vacant outside the city, 600 mu of land in Tongzhou, a pawnshop in Zhangjiawan and 7,200 yuan in our bank." Cao Xueqin died in 1763 or 1764 in the twenty-seventh or twenty-eighth year of Qianlong. The first 80 chapters of his monumental masterpiece The Story of the Stone were plagiarized and published ten years before his death. According to experts' research, the second half of the book was basically completed, but for some reason it was not copied and finally lost, which is an irreparable loss.
Wuyang said that the genealogy of Cao Shi in Wuyang was published 300 years ago, and Cao Village in Wuyang Town was the ancestral home of Cao Xueqin. April 8, 20 10, in Zhejiang Library. I found Cao Shi's genealogy 300 years ago in Wuyang, Nanchang, which is a well-preserved manuscript of Cao Shi's genealogy 300 years ago in Wuyang, Nanchang. In this 1693 version of Cao Shi's genealogy in Wuyang, Nanchang, it is clearly recorded that "since the second year of Yongle, the ancestor Bo Lianggong returned to the north of the Yangtze River from Wuyang, Zhang Yu, and lived in Xianning and Tieling Wei, which are rich in Liaodong. Then Wuyang is the birthplace of my ancestors. " It is exactly the same as that recorded in Cao Shi Genealogy of Wuyang. History clearly records that facts speak louder than words. It is true that Cao Jia in Wuyang Town is the ancestral home of Cao Xueqin in the Southern Song Dynasty. Cao Xueqin's ancestral home in Wuyang in the Southern Song Dynasty. Since 1994 was reported by CCTV, it has caused great repercussions throughout the country. Many experts in redology and Cao studies all over the country have devoted a lot of efforts to the in-depth study of Cao Wuyang's family. Zhou studied Cao Xueqin's ancestral home more deeply and wrote the inscription "Cao Xueqin's ancestral home is Wuyang Town". The Genealogy of Cao Shi in Wuyang, Nanchang, Jiangxi Province, which appeared in the thirty-second year of Kangxi in Qing Dynasty (A.D. 1693), not only proved the authenticity of the Genealogy of Cao Shi in Wuyang, Nanchang, but also provided an important research basis for experts studying Redology and Cao Xue. The genealogy of Cao Shi in Wuyang, Nanchang not only records the lineage and sequence of Cao Shi, but also clearly records the migration and ancestral hall records of Cao Shi. From this genealogy, we can know that Cao Xueqin's ancestral home in the Southern Song Dynasty was in Wuyang Town, which was truly recorded and recognized 300 years ago! Seeing this 300-year-old Genealogy of Cao Shi in Wuyang, the debate, investigation and research on Cao Xueqin's ancestral home for decades have come to light today. Fortunately, many experts can see their research results, which are exactly the same as historical records, and should be comforted.
Rushan said that according to the latest research results, Cao Xueqin's great-grandfather Cao was captured by the Qing army from Jiaodong Peninsula because of his surname, and was later adopted by Cao. Therefore, the study of Cao Xueqin's ancestral home should be based on Cao, and Cao's ancestral home should not be regarded as Cao Xueqin's ancestral home. Mr. Cao Zuyi, who devoted himself to the study of Dream of Red Mansions, proposed from 1998 that Cao Xueqin was a descendant of Cao Mao and was related to Cao Zuyi. He published his research results at the National Dream of Red Mansions Congress, which was recognized by some dreamers. Cao Zuyi said that Cao Xueqin's ancestral home was in Rushan. No matter from the historical data, the genealogy written by Cao Xueqin in the book, or the genealogy of Cao Zuyi, it is fully proved that Cao Xueqin is the descendant of Cao Pi and Cao Mao. In addition, the naming rules of Cao Xueqin's family and Cao Zuyi's family model figures are completely unified, which is a strong proof. Cao Zuyi found in the study of A Dream of Red Mansions for many years that Cao Xueqin wrote their genealogy in the 5 1 cycle of A Dream of Red Mansions with the method of "ten nostalgic poems". It can be seen that Cao Xueqin's family and Cao's family living in Dagushan, donggang city are in the same strain in supermodel, which can prove that they are a family. In this way, Cao Zuyi and Cao Xueqin had a common ancestral home-henan village, then Ninghai. Fudan University conducted DNA tests on Cao Shi family related to Cao Xueqin in China. The existing DNA data of Cao Xueqin's family supports Rushan's theory, but does not support many theories such as Feng Run and Liaoyang.
Fourth, ethnic discrimination.
Do you speak Manchu or Han in Manchu? Cao Xueqin's ancestor, Cao Xiyuan, joined the Manchu as early as the end of the Jin Dynasty and belonged to Zhengbai Banner of Manchuria. By Cao Xueqin's generation, Cao Shi's family had lived in Manchu 100 years, and Manchu culture had penetrated into all aspects of Cao Shi's family. No matter from Cao Xueqin himself or from his work A Dream of Red Mansions, we can find the inextricable connection with Manchu culture. Cao Xueqin should be a Han Chinese, or a Manchu. From the late Jin Dynasty, a large number of Han Chinese, Mongolians and Koreans poured into this Manchu "community". They have been "communicating" in this community for a long time, living together and merging into one. Although their origins are different, no one can deny that they are Manchu, and they are in a national "community". Look at the "six sides" and "the whole city" in the Qing Dynasty-this article can introduce in detail how the national community was formed. There is no doubt that Cao Xueqin's family is of China descent. But by Cao Xueqin's generation, their family had joined the Eight Banners of Manchuria (coating) and lived in Manchu circles for more than 100 years, and their thoughts, feelings, customs and habits had become Manchu. Cao Jia's joining Manchu was not only recognized by Manchu, but also by Emperor Qianlong. The most powerful evidence is that the Cao Shi family was included in the Manchu genealogy of the Eight Banners as early as the Qianlong period. Eight Banners Manchu Genealogy (80 volumes) is also called Imperial Eight Banners Manchu Genealogy because it was compiled by Emperor Feng Ganlong. There are 1 1 14 Manchu surnames in this book, which mainly records their submission time, native place and official deeds, and makes biographies of important people in each surname. It is worth noting that this is the Manchu genealogy of the Eight Banners, not the Mongolian genealogy of the Eight Banners, and even less the Han genealogy of the Eight Banners. Cao family can enter the Manchu genealogy of the Eight Banners, which shows that his family has belonged to the Eight Banners of Manchuria and its Manchu identity has been recognized. Because this book was "king-ordered" by Emperor Qianlong, in a sense, Manchu in Cao family was also recognized by Emperor Qianlong. According to Volume 74 of Eight Banners Manchu Genealogy, Cao Xiyuan, a coat man in Zhengbai Banner, lives in Shenyang and has not returned to China. His son, Cao, used to be a salt passer-by in Zhejiang. Sun Caoxi, former Minister of Industry and Information Technology; Cao Erzheng, former Zuo Ling. Cao Yin, the great-grandson of the former General Political Envoy of the General Political Department; A grass, former escort and deputy team leader; Cao Quan, former treasurer. Cao _, former doctor; Cao _, former Yuan Wailang; Cao Qi, former secondary bodyguard and chief assistant; Cao Tianqi, the present state. As can be seen from the Manchu genealogy of the Eight Banners, the ethnic origin of Cao Shi should be: Zhengbaiqi, Manchu internal affairs office. So should Cao Xueqin. Zhengbai Banner is one of the Eight Banners in Qing Dynasty. After Cao Jiazu was captured, he belonged to Zhengbai Banner of Manchuria. In other words, Cao Jiazu officially joined the Manchu Dynasty and became a member of the Manchu Dynasty. Naturally, I am married to Manchu, and I am of Manchu descent. The Eight Banners in Qing Dynasty were divided into Manchu Eight Banners, Han Eight Banners and Mongolian Eight Banners. Cao Jiali turned to the Eight Banners and undoubtedly joined the Manchu community. In addition, Cao Yin's eldest daughter married Naersu, the king of Pingjun County. In the early Qing Dynasty, especially in the Kangxi period, marriage between Manchu and Han was forbidden, and this marriage undoubtedly showed that Cao's Manchu identity had been recognized by the Qing Dynasty. Another "Jiangnan Tongzhi" clearly records that Cao's family is Manchu. The official history of Jiangnan Tongzhi (Volume 150) records: Jiangning Weaving: "Cao, Manchu, Kangxi served for two years". Jiangnan Tongzhi Volume 150 Official Records: Suzhou Weaving: "Cao Yin was born in Manchuria and worked in Kangxi for twenty-nine years". Jiangnan Tongzhi Volume 150 Official Records: Jiangning Weaving: "Cao _, Manchu, fifty-two years of Kangxi". Jiangnan Tongzhi Volume 150 Official Records: Jiangning Weaving: "Cao _, Manchu, fifty-four years of Kangxi". Eight Banners Manchuria is the direct predecessor and one of the main sources of contemporary Manchu language. According to the current theory, its nationality is Manchu.
The Han nationality said that in the Eight Banners Manchu Genealogy Ordinary Case compiled by Qianlong, it was written: "On the eighth day of December in the fifth year of Qianlong, it was judged that people such as Mongolia, North Korea, Ni Kan, Taiwan Ni Kan (a laity in Kaiyuan) and Fushun Ni Kan had been in Manchu before, and those with a long history indicated Iraq and other reasons, which were attached to Manchu surnames" (recorded from Zhao). There are two problems here: First, Cao Xueqin's. Second, this inclusion is "attached" and "after Manchu surname". This shows that the ethnic composition of Cao Shi family and other families belonging to the Manchu Empire for a long time has not changed. But to show that he is still Chinese. Emperor Kangxi replied in the memorial of Cao Xueqin's grandfather Cao Yin and Xu Li's invitation to the temporary salt ambassador: Huai and Huai have a great relationship, so Jiuqing will choose it and it has been decided; Besides, Manchuria didn't take luck as an example, which is inappropriate. In the seventh year of Yongzheng, in order to make up for the vacancy of the three flags of the Ministry of Internal Affairs, the emperor asked the emperor to hand over the list: Shang Zuo led the nursing military school and served as the son of Cao Erzheng for 33 years, Han nationality. In addition, from the analysis of Cao Xueqin's national view, he himself does not agree that he is Manchu. In the sixty-third chapter of A Dream of Red Mansions, it was originally written to describe Jia Baoyu's "birthday". In return, it was "Shouyi Hongqunfang gave a banquet, then died alone, taking care of the funeral of his loved ones", and there was a paragraph describing "comb your hair again and roll it up (praise). He added: "Fang Guan's name is not good, but he changed his male name to show his uniqueness." "Because it was changed to a' male slave'. Baoyu called him "Xiongnu of Lu Ye" and Cao Xueqin dressed up as the square crown of Manchu costumes for Baoyu's birthday. In this article, Cao Xueqin publicly denounced the border ethnic minorities as "small natives" and denounced their "brand names" as "dogs and soldiers". The title of this racial view is particularly conspicuous. Nation is a relatively new concept. China didn't confirm Manchu until after the Republic of China. Many Han Chinese, Koreans and Mongols in the Eight Banners in Manzhouli returned to their own nation after the demise of the Qing Dynasty. Cao Xueqin is of Han descent and inherited Han culture. When he wrote A Dream of Red Mansions, Manchu was the national language of the Qing Dynasty. If Cao Xueqin is Manchu, why not write A Dream of Red Mansions in Manchu? Based on the above facts, Cao Xueqin is a Han nationality.
Cao Jiaben was born in Zhengbaiqi, Manchuria, and served as an official for generations. By Cao Xueqin's great-grandfather Cao's generation, he had served as an important minister of the Ministry of Industry. Cao also worked as "Jiangning Weaving". "Jiangnan Tongzhi" directly wrote that Cao was Manchu, "Jiangning Weaving: Cao, Manchu, Kangxi served for two years". Cao Xueqin's grandfather Cao Yin is also an important writer. He is the author of five volumes of "Poems on the Lotus Pavilion" and one volume of "Notes on Ci", and presided over the editing of "The Whole Tang Poetry", leaving a number of opera works. The Cao family reached its peak in this generation. Cao Yin's mother is Kangxi's wet nurse, and her Manchu is memeeniye. In Manchu, the position of wet nurse is very high. It can be said that the blood relationship is better than the biological mother, because she not only has to raise the prince, but also educate him from an early age. According to Chen Kangqi's Three Notes on Lang Qian and Moon Hee (Volume 1), Kangxi made a southern tour in summer and April and stayed in Jiangning to weave Cao Yin's house. Cao Shi is honored by the country and is among the pro-ministers. He bowed to his mother Sun Shi. When he saw it, he said happily, "This is an old man in my family." Very rewarding. Xuanhua was in full bloom in the venue, so he gave the imperial book Xuanruitang as a gift. Cao Yin has a close relationship with Kangxi since childhood, and is also his class capital. He held the post of "weaving" in the south for a long time, nominally in charge of weaving affairs in the imperial court, but in fact he had great power. Yuan Mei wrote such a thing in Poems with the Garden: "During the reign of Kangxi, Cao Lianting weaved for Jiangning, and every time he went out, he had eight ambitions, so he would bring a book and watch and play endlessly. People will ask,' Why do you study?' You said,' No, I'm not a local official. People will stand up when they see me. I was very upset, so I used this to cover my eyes and ears. "The prominence of its status can be seen. During the reign of Kangxi, there were six southern expeditions, four of which were taken by Cao Yin while he was in office, and his weaving room was used as the emperor's palace. At the same time, Cao Yin often invited Jiangnan events, and was approved by Emperor Kangxi. On one occasion, Kangxi approved in the memorial that everything about this place should be "closely folded" in the future. On another occasion, when Kangxi learned that Cao Yin had malaria, he immediately gave the medicine, and made an exception and sent it by post-horse starry night. All these show the close relationship between the Cao Yin family and the royal family. Cao Yin's two daughters, Cao Xueqin's two aunts, both married the Prince of Manchuria, one of whom was the "King of Pingjun County who held the red flag" and the other was the "bodyguard of the Prince". Cao's family is closely related to Emperor Kangxi's family and Manchu relatives.