Xiang Ling, whose real name is Zhen Yinglian, is the crown of the sub-album of "Dream of the Red Chamber" "Jinling Twelve Chao", and she is given the meaning of tragedy as soon as she appears. Regarding the literary significance of the character of Xiangling, there are many research articles, and this article will no longer deal with it.
Dai Dunbang paints incense ling
This article is mainly to make a little analysis of the two basic issues related to Xiangling, for readers and friends to criticize and correct. These two issues are the interpretation of Xiangling's judgment and Xiangling's age.
First, a new interpretation of the Xiangling judgment
"The roots and lotus flowers are fragrant, and the life is really hurt." Since the birth of lonely trees in the two places, the soul of the incense has returned to its hometown. In this sentence of Xiangling, the sentence "root and lotus flower and one stem of incense" has a different version, and there are certain differences in understanding in the academic community.
In the Lipograms, the Jia Shu Ben, the Gengchen Ben, the Mengfu Ben, the Qi Shu Ben, and the Jia Chen Ben are all "roots and lotus flowers and one stem incense"; the Heji Ben and Yang Zang Ben are "roots and lotus flowers and one stem green", and it is not known whether the word "qing" is a mistake of the word "incense" or intentionally modified by the scribes; the Shu shu ben is "root and lotus flower and one water fragrance"; the Russian-Tibetan version lacks the fifth content, and the situation is unknown. Cheng Gaoben's text here, like most lipograms, is also written as "root and lotus flower a stem incense".
Most of the current collation books also use "roots and lotus flowers and one stem incense". However, some scholars believe that the text of Shu Shu is superior, such as Mr. Zhou Ruchang's "Book of Stones" that edited the point of approval, which uses "roots and lotus flowers and one water fragrance" (Lijiang Publishing House, 2009 edition, page 88), and other scholars who hold this view are also held by Mr. Liang Guizhi.
Han Yu painted "Roots and Lotus Flowers A Stem of Incense"
In my opinion, the text here should be "root and lotus flower a stem incense". The root cause of the current version difference is the long-standing misreading of this sentence.
In response to the sentence "Root and lotus flower and one stem incense", there is a fat criticism: "but" ("but" seems to be "true") is a wonderful sentence of Yongling". This criticism may be the source of misunderstanding, and many people think that this sentence is "Yongling", for example, the Humanistic Society's "Dream of the Red Chamber" makes a note on "roots and lotuses": "Refers to the roots of the lotus next to the lotus roots." The metaphor of Xiangling is the original Yinglian. Mr. Cai Yijiang also explained: "The lotus is the lotus, and the lotus and the lotus are born in the pool, so the roots are together." ("Dream of the Red Chamber Poetry and Song Complete Interpretation", Fudan University Publishing 2016 Edition, page 28.) ）
The Humanistic Society's "Dream of the Red Chamber" and Mr. Cai Yijiang's annotations should be misread. Xiangling's sentence actually has nothing to do with "Linghua". Let's first look at the picture of the Xiangling judgment:
Bao Yu looked puzzled. So I threw this down, went to open the kitchen door, picked up a book, and when I opened it, I saw a picture of an osmanthus flower, and there was a pool of swamp below, in which the water dried up and the mud dried up, and the lotus withered and the lotus was defeated. (Dream of the Red Chamber, p. 75.) ）
Zheng Xu paints "Xiangling Dou Sketch"
We know that the sentences in this reply are all made closely to the picture. In this picture of the Xiangling judgment, the content of the picture is very clear: "There is a picture of an osmanthus flower, and there is a pool of swamp underneath, in which the water is dry and the mud is dry, and the lotus is dead." "As you can see, there are osmanthus flowers and dead lotuses in the picture, but there are no "rhombus flowers".
It can be seen that in this judgment, the author takes "lotus" instead of "ling", and is in wing lotus instead of wing ling. It implies that Xiangling's real name is "Zhen Yinglian", not the name "Xiangling" that Baochao later changed for it.
Therefore, to understand "the root and the lotus flower and a stem of incense" should be understood from the perspective of the lotus flower, rather than pulling on the "diamond flower" in a far-fetched way. Rhombus and lotus are not symbiotic, and there is not necessarily a lotus flower.
In the TV series "Dream of the Red Chamber", Chen Jianyue played Xiangling
So, how to understand "roots and lotus flowers and a stem of incense"? My understanding is that the "lotus" here refers to the flowers of the lotus in the narrow sense, the lotus leaves have the same root and stem as the flowers, and the lotus leaves also have the same fragrance as their flowers.
In "Dream of the Red Chamber", the lotus flower is the symbolic flower of Lin Daiyu, and Xiangling "root and lotus flower a stem of incense", does not also contain this layer of meaning in it, that is, Xiangling has the same beautiful character as Daiyu. The 48th time to write Xiangling and Dai Yuxue to compose poetry, in the pursuit of poetic life, it seems that she is the same, the two of them master-apprentice fate seems to have been buried in Xiangling's judgment.
Since the sentence of Xiangling has nothing to do with "Linghua", why does The Fat Critic say that "following and merging with the lotus flower and a stalk of incense" is a "Yongling Miao sentence"? I guess there are two possibilities:
The first possibility, the book critics themselves misunderstood, like our later generations, also take it for granted that it was a Wing Ling flower; the second possibility, the "Ling" of the "Wing Ling Miao Sentence" said by the book critic does not refer to "Ling Hua", but refers to the person "Xiang Ling", that is to say, the book critic thinks that the author praises Xiang Ling with "root and lotus flower incense" Is really wonderful.
Which is more likely? Today there is no way to know. Today, however, it seems more desirable to adopt a second understanding, since this helps to eliminate the contradiction between the criticism and the text.
Let's look at why Shu Shu ben is "root and lotus flower and water fragrance", and the "one water" in it should be a change of "one stem". The scribes do not understand how the rhombus flower can be "one stem" with the lotus flower? Therefore, it was changed to "one water". As for why the scribes must have identified it as a "diamond flower", or misled by the fat criticism, or took it for granted as we do today.
Stills of Xiangling Xueshi in the movie "Dream of the Red Chamber"
Second, the age of Xiangling
Regarding Xiangling's age, there are two suspected contradictory texts in the book, which are proposed to be discussed together in this article.
At the time of the 63rd Baoyu Birthday Feast, there is a text:
The attacker reached out and took a piece of money, but it was a peach blossom, inscribed with the words "Wuling Beijing", and the old poem on that side said: Peach red is another year of spring. Zhu Yun: "The apricot blossom accompanies a lamp, the person who sits in the middle of the same geng accompanies a lamp, the person with the same chen accompanies a lamp, and the person with the same surname accompanies a lamp." "Everyone calculates that Xiangling, Qingwen, and Baochao are all the same as him, and Dai Yu is the same as him, but there is no one with the same surname." (Dream of the Red Chamber, p. 872.) ）
Change Qi to paint Xiangling
According to this text, Xiangling and Baochao, Raider, and Qingwen are people of the same year. However, in the 7th time, Xiangling did not know how old she was. Let's take a look at the original text:
Zhou Rui's family asked Xiang Ling again, "How old are you to devote yourself to this place?" He asked, "Where are your parents today?" Teenage this year? Where are the people in this place? Xiang Ling listened to the question, shook her head and said, "I don't remember." Zhou Rui's family and Jin Jun'er listened, but instead sighed sadly. (page 106)
The seventh time, the retrospective of The Jia Shu Ben is "Sending Palace Flowers Zhou Rui SighIng Yinglian", which shows that the previous quotation belongs to the pen of the buckle in the seventh time. According to the content of the quotation, Xiangling does not remember her age.
Here we can ask, does Xiangling really not know her age, or does she deliberately conceal it and does not want to say it?
I tend to think that she really doesn't know, because Xiangling was abducted by abductors at a very young age, and it is normal not to remember her hometown, parents and age, and it is through Xiangling's ignorance of her own life that xiangling reflects the misery of her fate. That's the gist of this text. If she deliberately concealed it, then what did this text want to express?
Yang Qiubao paints a picture of Xiangling's poetry
If Xiangling really doesn't know her age, then the above two texts seem to contradict each other. Xiang Ling herself didn't know her age, so what criteria did she use to determine that she was the same year as Bao Chao, Raider, and Qingwen? The only one who knows the bottom of Xiangling is Jia Yucun, but the possibility of Jia Yucun saying it is not, how could he take the initiative to expose his ungrateful bottom, and try his best to conceal it.
In the seventh time, Xiangling did not know her own origins, and the tragedy rendered was very effective. If she knows her age again when she reaches the 63rd time, it will offset the artistic effect of the seventh time to some extent.
Gai Maosen paints "Xiangling XueShitu"
As for the cause of this problem, I think it may be a mistake in the process of writing the book. Compared with the content of the 63rd time, the relevant content of the 7rd time is suspected of being late.