The previous humble article ("Walking" to the Red Chamber" series of humble articles 72 ""Gold" and "Jade" are one, it is difficult to distinguish between them) argues that "Huaijin Mourning Jade" contains a profound social proposition - "gold" and "jade" are one, which is difficult to distinguish, but "Huaijin Mourning Jade" actually contains another equally profound social proposition, which will be further explored in this humble article.
"Jade" determines "gold", a metaphor for the times
As a symbol of orthodoxy in the text of the "Outline of this Book, the Great Bito, and the Great Irony" (the Seventh Fat Criticism), Qin Keqing implicitly refers to the abolition of the crown prince Yinrong.
Yin Rong's father, Kangxi, had a perfect life, both in martial arts and in the love of his children. Although history cannot be changed, let alone repeated, this does not prevent us from boldly hypothesizing that if Yin Rong can be on the "jade" of the politics of his homeland, like his father Kangxi, will he be a mess in the "gold" of secular life? The answer is obviously no, because he will be another Kangxi, that is, the so-called Qin Keqing's milk name "both beauty" and "beauty" of both the "jade" of the politics of the homeland and the "chao" of secular life, so the "jade" of the politics of the homeland determines the "gold" of secular life.
In the main text of the so-called "Great Purpose of Love", as the crown of the Twelve Nobles and the representatives of "Gold" and "Jade" in "Huaijin Mourning Jade", the relationship between "Jianmei" and Qin Keqing's Chao Dai and Bao Yu clearly reflects this point.
The endless tears of Daiyu's life, a metaphor for the politics of the homeland, are a symbol of the end of the world on the decline of orthodoxy and unorthodox, and when Daiyu dies of tears, in the text of "there are metaphors in the table", it means that orthodoxy has become the "wooden stone former alliance" of yesterday's illusion[Note 1]. When the "wooden stone former alliance" became yesterday's illusion, it was also the day when the "golden and jade marriage" was honored.
However, BaoChao[Note 2] who is one with Daiyu has lost the most important part of her life forever, the "jade" of the politics of the homeland, that is, it has reached the time when "good knowledge of luck has failed to be golden and colorless, and it is lamentable that the jade is not only", which is doomed to the tragedy of the "gold" of secular life, so the second treasure is also doomed to not have a peaceful worldly living space in the world, even if Baochao has the most perfect wisdom in the world, it is inevitable that "everywhere the storm is troubled", and finally Baoyu "gives up on the cliff", and Baochao alone guards the empty boudoir." The rain hit the pear blossom deeply closed"[Note 3].
Moreover, although Dai Dai is one, it is obvious that Dai Yu's weight in the Tongbu Book is higher than that of Bao Chao, and the first lipogram also points out: "The Lord of the Cover, only the two Jades are also." ”
The previous humble article mentioned that the attacker looked like a "gold" plutonium, but she still died. In fact, her death cannot avoid political factors. In the text of "True Things Hidden and False Words", most of the descriptions of the dispute between orthodoxy and unorthodox are presented in the "Sorrow of the Partridge and the Power of the Tang Dynasty" (the second lipid criticism) within the Jia Fu [Note 4] of the royal Jia Province, which is implicit but not revealed. In the text, on this sensitive issue, it is relatively obvious that the two sides of the King of Beijing and the Prince of Zhongshun were fighting over Jiang Yuhan, and Baoyu, the first person in the thirty-third text, almost died.
The King of Northern Jing, who admires the treasure jade, of course represents the orthodox side, while the Prince of Zhongshun represents the non-orthodox side. In the end, the orthodox side was defeated, as Baoyu and the confidant of the King of Northern Jing, Jiang Yuhan also belonged to the orthodox side, although he was temporarily spared, but under the nest, was there a complete egg? When the unorthodox side with great power set its sights on Jiang Yuhan, the end of the attack was already doomed.
From this, it is not difficult for us to understand that the paintings on the twelve album pages about attacking people, one by one, "a cluster of flowers, a broken bed", are also quite resentful of the world.
The following will give two more examples of the life encounters of the dream person to illustrate this social proposition.
1. Zhen Yinglian (Xiangling)
The first woman in the opening volume, Zhen Yinglian (Xiangling), can be called the general fable of baoyu and zhufang's life. As soon as the leper saw her, he cried and made the final remark that "there is no fate and no luck, and it affects the father and mother". Zhen Yinglian is in turmoil, and of course the worldly life is a mess of "infinite pain" (the seventh lipogram), which seems to be just a series of accidental causes, completely unrelated to politics, but behind the Fengyue Treasure Book, it is not so.
Yinglian's verdict that "since the birth of a lonely tree in the two places, the soul of Xiang xiang returned to her hometown", suggesting that she must die at the hands of Xia Jingui. Xia Jingui, in which "gold" can be implied to qing, and "gui" is a metaphor for autumn, "xia" and "gui" imply the end of "spring". Xia Jingui, a symbol of orthodoxy, the Daguanyuan [Note 5] "Third Autumn", metaphorically refers to the orthodox "Three Springs" [Note 6] has passed, and the cruel unorthodox "Autumn" has surged forward, so "Zhen Yinglian", which can be called the general allegory of Baoyu and Zhufang's life experience, was soon persecuted by "Xia Jingui". As a result, Zhen Yinglian could only follow Xue Baochao to the Grand View Garden again, but Bao Chao had actually moved out of the Grand View Garden for the seventy-eighth time before that, and the Grand View Garden would soon become yesterday's illusion.
Although Zhen Yinglian, who "has roots and lotus flowers and a stalk of incense", has extraordinary roots, is born with a "mole", and "the essence wants to cover up the difficulty", but no matter how hard she tries, she cannot withstand the fate of the doomed fate under the end of the world under the orthodox decline and unorthodox, so zhen Yinglian's tragic life of "suffering from a real wound in her life" is a tragedy of secular life, but it also has a metaphor for political persecution.
In the album of the Twelve Plates, Zhen Yinglian's painting - "A osmanthus flower, there is a pond and a swamp underneath, in which the water is dry and the mud is dry, and the lotus withers and the lotus is defeated", which is also quite a bit of a complaint against the world.
2. Jin Jun'er
Jin Jun'er ended early on the thirty-second time, but as Madame Wang's eldest maid, she was an extremely important person in the dream of the Red Chamber, and she must be a person who was registered in the second book.
The seventh lipogram pointed out: "Jin Ju and Bao Chai mirror each other. wonderful! "Jin Jun's surname is Bai, and he is directly connected with Xue. Because of his "love" with Baoyu, Jin Jun was scolded and expelled by Madame Wang, and finally committed suicide by jumping into a well. It was Baochao and Madame Wang who talked about the death of Jin Jun, and Madame Wang also wrapped Jin Ju in Baochao's clothes, so Jin Jun'er, whose name contains "Jin" and "mirrors" Baochao, seems to be just the tragedy of "Jin" - the tragedy of secular life.
However, Jin Jun's death was by no means just a hostess who chased her away because she flirted with her son, and the "humiliating death" of the close servant after being beaten up was as simple as it involved all aspects of the palace, and it was the same as the external event that occurred almost at the same time, the Zhongshun Palace Governor Shi Guan came to the door to ask for Jiang Yuhan, and it also had a deep political significance on the back of the Fengyue Treasure Book.
The thirty-third time, "the hands and brothers are small and their lips and tongues are not small, and they do not show all kinds of big inheritance and tarts", Bao Yu was almost beaten to death by his father Jia Zhengba, and even alarmed the old ancestor Jia Mu because of his pro-You (Jiang Yuhan) drowning (Jin Jun'er). The situation reached such an almost uncontrollable point because Jia Huan quoted Aunt Zhao's rumors, falsely claiming that Jin Jun'er threw herself into a well and committed suicide, which was caused by Baoyu's rape and failure, adding fuel to the fire, compared to Baoyu's closeness to Jiang Yuhan and flirting with Jin Jun'er, which can only be regarded as the fuse for Baoyu to almost be beaten to death.
Carefully analyzing the ins and outs of Jin Jun'er's being picked up and eventually committing suicide by throwing herself into the well, it can be found that the thirtieth time Madame Wang did not actually fall asleep when Baoyu arrived, but only closed her eyes to recuperate, which can be seen from this detail - Madame Wang heard Jin Jun'er tell Baoyu the so-called "Qiao Zong'er" - "Go to the east courtyard to take Brother Huan with Caiyun", and then turned over and slapped a mouth on Jin Jun'er's face.
Before Jin Jun'er said the so-called "Qiao Zong'er", Madame Wang ignored the flirtation between Baoyu and Jin Jun'er, after all, Zhizi was like a mother. However, when Jin Jun'er said the so-called "Qiao Zong'er", everything changed, because it would "teach bad" and "good grandfathers", and this was touching the red line that Lady Wang could not touch.
However, in the text of "Zhen Shiyin" that uses "Jia Yucun Dialect" to be interpreted, there are still things that make Madame Wang more worried. The second time Zhen Baoyu talked about his daughter's strange and wonderful theory, Li Pi pointed out: "With strange words that have not existed since ancient times, they are written into strange texts that have not existed since ancient times." This is a book of big ridicule fables, cover the author is really because of the sorrow of the partridge, the power of the tang, so he wrote this biography of the boudoir court. For Lady Wang's heart and liver treasure Baoyu, the most important "sorrow of the partridge, the power of the tang" is Jia Huan.
Jia Huan and Aunt Zhao had long harbored ill intentions towards their mother and son, and repeatedly acted in the open and in the dark, and in the twenty-fifth time, Aunt Zhao once used Ma Daobao's evil magic to almost kill Baoyu, did Madame Wang have no reason at all?
Therefore, "teaching bad" and "good grandfathers" is still secondary, and more importantly, it may pose a direct threat to Baoyu's life. Jin Jun'er's "suggestion" directly involves Jia Huan, and if Bao Yu listens to it and takes action, won't it further intensify the "sorrow of the partridge and the power of Tang Di" between Bao Yu and Jia Huan? Deeply understood Aunt Zhao, Jia Huan and a group of powerful Lady Wang, of course, worried that if Jin Jun'er was not punished at this moment, there would be other servants in the future, and the possibility of Baoyu being hurt was greatly increased, if Baoyu was lost again, for Lady Wang, who had already lost Jia Zhu and only Baoyu, this was an unbearable weight of life.
Since the Jia family also alludes to the royal family, and the names of Lady Wang and Jia Zheng are related to feudal royal politics[Note 4], Baoyu and Jia Huan's "Sorrow of the Partridge and the Power of Tang Di" have a metaphor for the dispute between orthodoxy and unorthodox. Therefore, Jin Jun's death also has the meaning of "jade" in the politics of his home country.
Forty-third time, Bao Yu unexpectedly abandoned the birthday party of Feng Jie, one of the Twelve Zhengchao, and secretly ran to the wilderness to the Shuixian Nunnery that he usually hated, to pay tribute to Jin Ju, which worried Jia Mu and Lady Wang, who did not know where he was.
Bao Yu explained, "I hated the layman for no reason, and mixed with the gods to build a temple, which was all because the rich husbands and those rich fools heard that there was a god, so they built the temple to offer, and they didn't know who the god was, because they listened to some wild history novels, and they believed the truth." For example, this Narcissus Nunnery is called Narcissus An because it is offered to Roselle, but I don't know that there was no Roselle in ancient times, it was originally Cao Zijian's lie, who knew that this fool made a statue to offer. But today it is in my heart, so I borrow him for it. ”
The sixteenth lipogram pointed out: "Whoever uses treasure jade to clean up is the key." Of course, there is the "heart of the bodhisattva" that the author of "with the pen of the sword and axe and the heart of the bodhisattva" takes the opportunity to say, but more importantly, it is borrowed from the seemingly contradictory statement- the original extremely disgusted, in the tribute to a person who is extremely important in his heart, but he is partial to his own wishes, to highlight that Jin Jun'er is a "big key" on the back of the Fengyue Treasure Book, and she is the concubine in "Luoshen Endowment".
This is similar to the fifth time deliberately using a highly similar endowment to describe the police fairy with a highly similar endowment to "Roselle Endowment". The time Jia Baoyu sleepwalked in too illusory, there is a poem in the text, specifically praising the beauty of the police illusion fairy. There are many places where this endowment takes meaning Cao Zhi's "Roselle Endowment". For example, "Yundui CuiJi" means "Yunji E'e"; "Returning wind and dancing snow" means "returning snow if it is fluttering like a flowing wind"; "if it flies like a fly" means "if it will fly but does not fly"; "will say but not say" takes the meaning of "words without spitting out"; "to stop and want to act" takes the meaning of "if it is impermanent, if it is dangerous; if it is in the southern period, if it is going back", and so on. It can almost be said that the gift of police illusion is the Red Chamber's version of "Roselle Endowment". The deliberate author is also obviously intended to imply that Bao Yu dreamed of seeing the police fairy like Cao Zijian dreaming of concubines, and the police fantasy fairy is the "concubine" in the text.
In the text of "True Things Hidden and False Words", "Mi" and "Secret" are directly connected, and "Secret" is exactly the nickname of the deposed prince Yinrong, which Qin Keqing implies as "the outline of this book, the great bito, and the great irony", which also means that Jin Ju has the political meaning of "jade".
Baoyu sacrifice returned, the birthday party is staging the "Male Sacrifice" in "Jingchao", Dai Yu said to Bao Chao, Wang Shipeng is very incomprehensible, the water under the world is always the same source, no matter where to scoop a bowl of water, crying will be enjoyed. The author's deep meaning is to imply that the sorrow of Jin Ju and the sorrow of Dai Dai are "always one source", and when Dai Yu says it, it is intended to emphasize that Jin Ju also has the meaning of "jade" of home country politics.
Note 1: For details, see the "Line" Walking in the Red Chamber" series of humble articles 30-37 Daiyu part
Note 2, for details, see the "Line" Red Chamber" series of humble articles 49 "The Unity of The One, the Truth in the Illusion"
Note 3: For details, see the 41-44 Baochao section of the "Line" Red Chamber series
Note 4, for details, see the "Line" Walking in the Red Chamber" series of humble articles 11-13 "Jia Family One by One is both the Cao Family and the Royal Family"
Note 5, for details, see the "Walking" To the Red Chamber" series of humble articles 15 "The Symbol of the Grand View Garden"
Note 6 For details, see ""Walking" To the Red Chamber" series of humble articles 20 "What is the explanation of "Three Springs"? 》
Author: Guo, this article is to read less of the original works of the Red Chamber.