First, the importance and particularity of Cao Xueqin's ancestral home issue
1. About the feasibility of the study
There are two types of issues that are easy to cause controversy: one is that it needs to be disputed for a long time, and it is difficult to find a breakthrough, and the other is based on some positive, direct and reliable evidence that can be found, and it is not difficult to make a clear and fair judgment on their merits.
Cao Xueqin's ancestral origin problem is the second category.
2. Cao Xueqin's hometown
Beijing, Nanjing, and Liaoyang can all be called his hometown. Beijing is the place where he has lived for most of his life, completing the novel "Dream of the Red Chamber" in the western suburbs. Poor and destitute, he was buried in Zhangjiawan, Tongzhou District. Nanjing is his birthplace, where he spent his childhood in fine clothes and food. Three generations and four generations of the Cao family served as officials in Nanjing for half a century. Liaoyang, Liaoning Province, is his ancestral home.
3. Definition of relevant concepts
The study is the issue of Cao Xueqin's ancestry, and other ancestral issues that are not related to him or are not his ancestors in his previous life cannot replace his ancestral origin.
Ancestral home, that is, the original home, is different from the sending and guest nationality. Taking Cao Xueqin as the standard, count down the origins of the four generations from Cao Yin to Cao Xiyuan.
The difference between ancestral origin and place of origin: from the personal point of view, the place of origin is the place where the individual was born, and from the family point of view, the place of origin is the place where the family of the individual has lived for a long time.
4. The relationship between Cao Xueqin and her ancestral home
The study of family history and life is an important part of the study of writers. And the place of origin or ancestry is within the range of family lineage and life. The question of one place of origin often gives rise to many other questions related to the work.
The study of authors of ancient novels is an academic subject, and there can be no utilitarian motives. From the works, we can see the formation of the author's thoughts and world views. From the author, we can see the selection and treatment of the subject matter of the work.
5. What are the particularities of Cao Xueqin's ancestral home?
First of all, his lineage, the calendar can be examined, the family history is basically clear.
Secondly, there is a unique family history, Cao Xueqin's official position in the previous life played the role of the emperor's ear and ear, and the family had a special close relationship with Kangxi. During the heyday of the Kangxi Dynasty, both great-grandfather Cao Xi and grandfather Cao Yin were highly valued by Kangxi. The four grandchildren held the posts of Jiangnan Weaving or Jiangning Weaving in Jiangnan. Kangxi made six southern tours, and the Cao family stayed four times. The decline of the Cao family was mainly due to the death of his patron Kangxi. The prosperity of the family was implicated in the politics of the time.
Again, he had a special origin. Cao Xueqin is not a Manchu, but a bannerman. Born into a family of coats. Wrapping is a Manchu transliteration meaning slave. Before entering the pass, the Qing rulers organized the captives into coats and divided them into eight banners. Their relationship with the emperor was that of a slave and a master.
Finally, his ancestors were Han Chinese and had lived in Liaodong for generations. In the Ming Dynasty, his ancestors successively served as hereditary officials in Shenyang and Liaoyang. Until the distant ancestor Cao Xiyuan, he was in Liaodong. The family named After the Liaodong Cao clan The family tree is called "Liaodong Cao Clan Genealogy".
Note 1: Regarding the year in which Cao Xueqin was born, there are four theories:
1. Born in the fifty-fourth year of the Kangxi Dynasty (1715), according to the poem "Wounded Qinxi Resident" in Zhang Yiquan's "Chunliutang Poetry Manuscript", the preface: "His people are free-spirited, drinkable, and good at poetry and painting, and died before they were fifty years old." ”。 It was calculated that he died at the age of forty-eight.
2. Born in the fiftieth year of Kangxi (1711), according to Zhang Yunzhang's "Pucun Poetry Collection", the poem "Wen Cao Li Xuan Yintai Desun But Sent, and Sent to the Capital" was composed at the end of November of the fiftieth year of Kangxi. Cao Yin is Li Xuan, and his grandson is XueQin.
3. Born in the second year of Yongzheng (1724), according to DunCheng's "Four Songtang Collection" and so on, there are "Bang Cao Xueqin", "Forty Xiao Ran is too thin", "Forty Years of Hua Fu Meditation", according to the twenty-eighth year of His death in Qianlong. (Dun Cheng and Dun Min are both friends of Xueqin)
4. Born in the 59th year of the Kangxi Dynasty (1720)
(Why study his birth year?) It can be calculated from this how long he has lived a life of gold and jade food, and why he can depict the dream of the Red Chamber. ）
Note 2: Who is the father?
His grandfather was Cao Yin. But Cao Yin had two sons, one was his own son and the other was an heir. The biological son was childless before death, but when he died, his wife Ma Shi was pregnant, so Cao Xueqin may be his widow. "Genealogy of the Cao Clan of Liaodong", the son name of Cao Yin's own son is Tianyou. If it is a widow, then Cao Tianyou is Cao Xueqin.
Another possibility is that Cao Xueqin is the son of Cao Yin's heir.
2. Cao Xueqin's ancestral home is Liaoyang Kao — Cao Yin's self-sign
The ancients had two kinds of names for their own or other people's places of origin and ancestral origin: direct titles and indirect titles. The latter often use pronouns, such as ancient place names, borrowed names of landscapes, and broad regional names.
1. Evidence
The most important evidence is Cao Xueqin's own self-signature, but there is no relevant source material. Cao Yin was his maternal grandfather, so cao Yin's own self-signature could be used as evidence to prove Cao Xueqin's ancestral hometown.
2. "Neem Pavilion Poetry Banknote"
(It can also be seen that Cao Xueqin was born in a family of scholars, and has a good learning environment and family style.) "Dream of the Red Chamber" involves too many aspects, which requires a lot of reading to know the content of various fields. ）
Cao Yin was a famous writer during the Kangxi Dynasty of the Qing Dynasty, and both the Neem Pavilion Collection and the Bibliography of the Neem Pavilion have his own signature, "Qianshan Cao Yin". Then the word "Thousand Mountains" represents his ancestral home and place of origin.
The Neem Pavilion Poetry Banknote is compiled by Cao Yin himself, and the volume of each volume is signed with "Qianshan Cao Yinzi Qing".
Cao Yin was not only a writer, but also a bibliophile. The "Northeast Literature Collection" records that "neem pavilion name Yin, character youqing, one character Qing, Han army with blue flag people, in fact, from Liaoyang, its poetry collection title is Qianshan Cao Yin is also." Cao Yin wrote a poem, "In the past fifteen years, ten thousand volumes have been collected, and the middle-aged Fang Jue has been busy with books." Where the remote pity sweats and colorful, there is a breeze to send ancient incense."
3. What is the place of a thousand mountains?
Qianshan is another name for Liaoyang, and in the southern sixty miles of Liaoyang City, "it is a district where mountains gather, and a thousand mountains are a famous scenic spot". In the Ming Dynasty, the "Thousand Mountains Column Screen" was one of the "Eight Views of Liaoyang".
Therefore, Cao Yin signed himself as "Thousand Mountains", which means that his place of origin or ancestral home is Liaoyang.
4. Cao Yin and The Complete Works of Mr. Shi Yushan
Cao Yin has three good qualities: good friends with celebrities, good help for poor literati, and good at engraving books. He often donated funds to help the literati of the time publish books. "Love talent, more nature, well-known people, full of curtains."
The Complete Works of Mr. Shi Yushan is now in the Kangxi Dynasty, and the title page has the words "Neem Pavilion Collection", which was published with cao Yin's donation. In the list of proofreading surnames, the twenty-first person said: Changbai Cao Yin Ziqing. Changbai is Cao Yin's place of origin.
5. What does changbai mean?
Taking the name of shanshui as a place of origin or ancestral home is a custom of ancient literati. There are many examples of people from Liaoyang who signed themselves with "Changbai". Among them, Naran Sex de also takes "Changbai" as their place of origin (Naran Sex De and Cao Xueqin's ancestral home are the same place, and there is also a saying that Naran is the prototype of Baoyu).
Both Changbai and Qianshan point to Liaoyang. With the name of the mountain as the place of origin, the role of "Changbai" and "Thousand Mountains" is the same. Changbai Cao Yin is equal to Qianshan Cao Yin and also equal to Liaoyang Cao Yin. After Cao Yin's death, most of the books were owned by his nephew Changling. His nephew's book collection mark is also self-signatory White.
3. Cao Xueqin's ancestral home is Liaoyang Kao — the name of Cao Yin's friend
The most important objective evidence for the study of Cao Xueqin's ancestral origin is the self-signature of her or her grandfather Cao Yin. The names given to their ancestral or places of origin by their contemporaries are also more objective evidence.
1. Han Jing's "Shou Order"
Han Was a contemporary of Cao Yin and authored the Collected Poems of Youhuaitang. Among the poems, there are four poems in the second volume, two questions, and they are related to Cao Yin. There are also two articles in the manuscript that are also related to Cao Yin. One of them, "Weaving Cao Envoy Junshou Order", mentions Cao Yin's place of origin.
The article can also see what kind of person Cao Yin was in that era, and how it would affect the family style of future generations: Sanhan Cao made the gentleman Qing, and was a sincere and good reader. Its take from the Bo, cover the seven slight, four, twelve libraries all peep also. ... Gu Du is good at shooting, thinking that reading and shooting and hunting will not hurt twice... And the guest reward, the ancient and modern... The seater is silent...
In the text, Han Called Cao Yin's place of origin "Three Hans", which is the borrowed reference to Liaodong or Liaoyang.
2. The meaning of Samhan
During the Ming Dynasty, some people already called Liaoyang the Three Hans. For example, there is an ancient temple in the eastern suburbs of Liaoyang, according to the "Liaoyang County Chronicle", "this temple is in the east of the three Koreas".
During the Shunzhi, Kangxi, Yongzheng, and Qianlong periods of the Qing Dynasty, many Liaodong nationals called themselves Sanhan.
Moreover, there is also such a record in the Bibliography of neem pavilions, "Written by Yang Sanchen of the Three Hans of the Shaotai Bing Dao of the Present Dynasty", which shows Cao Yin's knowledge of the meaning of "Three Koreas".
3. Criticism by Gu Yanwu and Liu Tingjie
During the late Ming Dynasty, during the Apocalypse and Chongzhen, as well as during the Shunzhi and Kangxi dynasties, the Liaodong people were called sanhan, and many Liaodong people also referred to themselves as sanhan. This was criticized by Gu Yanwu, Liu Tingjie and others.
"Today's people call Liaodong the Three Koreas, and they are looking at the interior as foreign countries."
"There are three kinds of Han, one is Ma Han, which is Goryeo, and the other is Chenhan, which is ... Three days..., all oriental foreign. ”
"Liaodong people sign themselves, mostly called Sanhan". This multi-word reflects the universality of this title in that era.
4. The hometown friendship between Liu Tingjie and Cao Yin
Liu Tingjie himself is also a native of Liaoyang. He is friends with Cao Yin. He has a poem "Jinling Liu Bei Cao Shu Yu Li Xuan...", "The water is repeated and the mountains are intermittent, and the look back is endlessly thinking of real people".
Cao Yin also has a reply in the "Neem Pavilion Poetry Banknote", "Who is the former family tree now, and the chess game is updated forever.".
The so-called homeland is not said to have trees, but also the worldly subjects. Later generations often used trees as allusions to describe the homeland or hometown.
In Cao Yin's poem, the former family tree refers to his and Liu Tingjie's common hometown, Liaoyang.
Han Used the pronoun "Three Hans" to refer to Cao Yin's place of origin. Jiang Jingqi also used the pronoun "Changbai" to refer to Cao Yin's place of origin. Deng Hanyi, on the other hand, directly used "Fengtian Liaoyang" to refer to Cao Yin's place of origin.
4. Cao Xueqin's ancestral hometown of Liaoyang Kao — a bibliography of selected poems
Some anthologies of poems about Cao Yin's place of origin or ancestry can also be listed as evidence of Cao Xueqin's ancestral origin. Their editors were Cao Yin's contemporaries, and some were friends.
Seven selected poems
Cao Yin is not only a politician, but also an excellent writer. "The moonlight of the three autumns is early, and the sound of the wind is out of the Cedar." When I was young, I especially liked long and short sentences, and then "leaned on the sound according to the score, and rhymed the questions". Therefore, during the years of Kangxi, Yongzheng, and Qianlong, many poetry anthologies selected his poetry works. The selection must publish a concise biography, and the biography must indicate the ancestral origin or place of origin.
In this anthology of poems, when writing Cao Yin's place of origin or ancestral origin, there are the following ways:
(1) Liaozuo, Qianshanren - "Poetry of the National Dynasty"
(2) Changbai - "Yaohua Collection"
(3) Fengtian Ren - "Collection of Poetry of the National Dynasty" and "Dictionary of the National Dynasty"
(4) Shengjing Fengtianren - Selected Zhao Pronouns
(5) Fengtian Liaoyang People - "Poetry View", "Poetry of the National Dynasty"
These ways all point to a common place, Liaoyang in Liaodong.
The "Poetry of the State Dynasty" mentions that there are two places where Cao Yin was born, and the beginning of the volume is "Cao Yin: Ziqing." Liaozuo", Volume II "Cao Yin: Ziqing, Qianshanren. ”。 It is worth noting that it also mentions Cao Dingwang's father and son, saying that they are "Fengrun people". It can be seen that the places of origin of Cao Yin and Cao Dingwang are different from each other, and they are clearly distinguished.
"Yaohua Collection", selected works, arranged in the order of small order, middle tone, and long tone. There are 506 selected writers, and Jiangnan accounts for 258. "Cao Yin, Ziqing, Lixuan, Changbai, Nei, Xinong", Cao Yin, Ziqing, Lixuan, born in Changbai, served in the Ministry of Internal Affairs, and the collection of words is "Xinong Ci".
There are two people in the Yaohua Collection with Changbai as their birthplace, Cao Yin and Naran Chengde (Naran Sexde).
Gu Jingxing, the prologue to the "Yaohua Collection", is an uncle and nephew of Cao Yin, and it is said that Cao Yin's biological mother is Gu Jingxing's younger sister.
"The Second Collection of Poetry", selected by Deng Hanyi, a native of Taizhou, Jiangnan, is friends with Cao Yin. "Cao Yin: Ziqing, Xueqiao, Fengtian Liaoyangren, "Wild Crane Tang Cao", revealing two points, Cao Yin also has a nickname "Snow Tree", and the poetry collection is "Wild Crane Tang Cao". "When the total ginger is quilted, the eternal sunset Geng Qing Lantern."
It also contains poems by Cao Dingwang and other "Three Caos", which clearly state that they are "directly subordinate to Fengrun people". It is not the same province as Cao Yin, nor is it a county.
"Poetry of the National Dynasty", also, "Cao Yin, Zi Qing, Xueqiao, Fengtian Liaoyang people".
5. Cao Xueqin's ancestral home is Liaoyang Kao — Fang Zhi and Cao Zhenyan are from
1. About Fang Zhi and place of origin
The role of the ancient Fang Zhi is to narrate and record the characteristics and evolution of a place's geography, people, elections, officials, properties, customs, scenic spots, and historical sites. Official lists and biographies of local officials are two of the more important ones. It will establish a biography for officials with reputation, contribution and achievement.
In the Ming and Qing dynasties, there was a lot of relationship between place of origin and the selection of scholars. In accordance with the provisions of the Qing Dynasty's imperial examination system, the scholar passed the tongsheng (county examination, government examination, and hospital examination) before he could enroll as a student (Xiucai). Then they can go to the township examination, the meeting test and the temple examination.
The township examination is held every three years in the provincial capital, and students from the province can participate. The examination is held every three years in Beijing, and people from various provinces can participate. The temple test is personally asked by the emperor at the palace court, and the tributes can participate. At the time of the examination, the beginning of the paper indicates the name, place of origin, origin, three generations, and the scriptures studied.
However, the number of recruited students in each county is limited, and the distribution is not even, and it is distributed proportionally according to the figures paid by each county. Therefore, the examination of place of origin is very strict.
Cao Zhenyan was Cao Yin's grandfather, cao Xueqin's ancestor. On the official list of the local Fang Zhi, his name and place of origin are recorded.
2. Cao Zhenyan's origin and eunuch calendar
There are eight main records of his local fangzhi, such as "Shanxi Tongzhi", "Zhejiang Tongzhi", "Two Zhejiang Salt Law Zhi" and so on. In these eight kinds, there are two theories about Cao Zhenyan's origins:
(1) Gongshi (2) Student
According to Fang Zhi, Cao Zhenyan served as a local official mainly after 1650, serving as the prefect of Jizhou, Yanghe, and Datong in Shanxi.
In the original text of the Eight Fang Zhi, there are records of his place of origin, and there are four main statements:
(1) Fengtian Liaoyang
(2) Liaoyang, Liaodong Province
(3) Fengtian Liaodong
(4) Liaodong
Liaoyang, Fengtian and Liaodong all point to the same place: Liaoyang. Fengtian, the name of the house, the seat of liaoyang was moved from Liaoyang to Shenyang, and the name was changed to Shengjing, so Liaoyang province was changed to Fengtian province.
In addition, in the list of prefects of Datong Province between the first and ninth years of Shunzhi, from the second Dong Tianji to the eighth Cao Zhenyan, the prefect of Datong was all served by Liaodong people. This was a common rule of that era, and the prefect of Datong was appointed by a person of Liaodong nationality. In the History of the Qing Dynasty, "All internal and foreign officials are divided into Manchuria, Mongolia, Khan, and Han... Its exclusives, Fengtian Fu Yin, Fengjin, Shanhai, Jilin, Rehe, Shanxi and other Dao deficiencies." Therefore, in that era, the prefect of Datong could not be appointed by a Han Chinese from Fengrun.
Therefore, Cao Zhenyan's place of origin must be Liaodong, and it cannot be Fengrun.
6. Cao Xueqin's ancestral home is Liaoyang Kao — Cao Xi's biography
(Generations: Cao Zhenyan, Cao Xi, Cao Yin, Cao Yun and Cao Fu, Cao Xueqin)
The Kangxi period was the most prominent period for Cao Xueqin's ancestors. The Cao Xueqin family was honored, and the three generations of Cao Xi, Cao Yin, Cao Yun, and Cao Fu's grandchildren successively served as the same official positions of Jiangnan Weaving and Jiangning Weaving, which was in this period.
1. About Jiangnan and Jiangning
In the second year of Shunzhi (1645) of the Qing Dynasty, it was directly subordinated to Jiangnan Province, and the Tianfu was changed to Jiangning Province. In the sixth year of the Kangxi Dynasty (1667), Jiangnan Province was divided into Jiangsu and Anhui Provinces.
The seats of government in Jiangnan Province and Jiangsu Province are in Jiangning Province.
The seat of government of Jiangning Province was in Jiangning and Shangyuan Counties (present-day Nanjing). Jiangning and Shangyuan counties ruled in the same city, the north of the city belonged to Shangyuan, and the south of the city belonged to Jiangning. Shangyuan County is the first county of Jiangning Province.
2. "Shangyuan County Chronicle" during the Kangxi Dynasty
Among them, a small biography of Cao Xi has been preserved, which can be seen as a joint biography of Cao Xi, Cao Yin, Cao Yin, and Cao Fu's grandchildren.
"Cao Xi, the words are finished."
He was first from The Song Dynasty, Wuhui Wang Bin, and later from Xiangping.
The great father was elected, which made Shenyang sound.
The world elected Zhenyan, the first to enter the customs, the zhejiang salt law senator envoy, Sui Shengxi.
Xi Shao is studious, deep and ambitious. ...... In the second year of the Kangxi Dynasty, the Special Jane Supervised Jiangning Weaving... Give the python suit, add a positive product, and the royal book respect the plaque.
……
Sun Yong, the word Fu Ruo. After three years of service, he was infected with illness in the capital, and sent a doctor to treat him and find a pawn. Shang sighed and did not hesitate, because of the order of Zhongsun Fu to resume the weaving envoy.
Fu Zi AngYou, good ancient love of learning..."
3. The meaning of Xiangping
The authorship is the occupation of the nationality, and the migration from place A to place B becomes a resident of place B who occupies the household registration.
Therefore, to write about Xiangping is to take Xiangping as the place of origin.
Xiangping is the name of an ancient county. In the Romance of the Three Kingdoms, "Gongsun Du, zi sheng ji, ben liao dong xiang ping ren also." ”。
"Liaoyang, Ancient Youzhou, Qin and Han, Liaodong, three kingdoms."
The ancients had the habit of replacing modern place names with ancient place names when writing. Xiangping actually refers to Liaoyang.
Tang Kaitao, the author of the Shangyuan County Chronicle. Book, circa 1721. Tang Kaitao came to Shangyuan to take up a post, and cao fu served as an official in the same city at the same time. Therefore, I am more familiar with the affairs of the Cao family. The records should be reliable and well-founded.
7. Cao Xueqin's ancestral home is Liaoyang Kao — three other Fang Zhi
1. "Chronicle of Jiangning Province" Cao Xi's short biography
The Kangxi Shangyuan County Chronicle, cited as evidence in the previous part, was compiled in 1721 and the Chronicle of Jiangning Province in 1684, more than thirty years earlier. The latter refers to the former, and there is a great possibility.
"Cao Xi, the words are finished.... and the royal father Bao eunuch Shenyang, Sui Jia Yan. ”
"King Father", grandfather means. According to the "Eight Banners of Manchuria Clan Genealogy" and the "General Genealogy of Cao Clan in Liaodong Province", Cao Xi's grandfather was Cao Xiyuan.
The Shangyuan County Chronicle says that Cao Xi's grandfather was Cao Bao. It can be seen that Cao Bao and Cao Xiyuan are one person, and there is even a name, Cao Shixuan.
So, are the two statements that the "Chronicle of Jiangning Province" mention Cao Xi's place of origin "and the prince's father Bao Eunuch Shenyang" and the place of origin mentioned in the "Shangyuan County Chronicle" "Later Xiangping"?
This is the question of which "Xiangping" and "Eunuch Shenyang" come first.
"Eunuch Shenyang, Sui Jia Yan" is Cao Xi's grandfather Cao Xiyuan. Therefore, taking Shenyang as a home began with Cao Xiyuan. Before him, he had not made Shenyang his home.
From the fact that "he first came from Wang Bin, a secret of the Song Dynasty, and later from Xiangping", it can be seen that the ancestor of "Xiangping" was not Cao Xiyuan, but his previous life.
Therefore, the Cao family first "wrote Xiangping" and then "eunuch Shenyang".
In addition, what does the Shenyang recorded at that time refer to?
Qing Shunzhi reinstated Liaoyang Province in the tenth year, and the seat of governance was in Shenyang. In the fourteenth year, he moved to Shenyang and changed it to Fengtian Province. From this record, the three place names of Liaoyang, Shenyang and Fengtian are often used interchangeably. In the Qing Dynasty, Liaoyang and Shenyang were often universal.
2. Two short biographies of Cao Yin in the Chronicle of Jiangdu County
Cao Yin also has two short biographies, one in Kangxi's "Chronicle of Jiangdu County" and one in Qianlong's "Chronicle of Jiangdu County".
"Cao Yin ,..., Manchurian."
In the "Jiangnan Tongzhi", in addition to Cao Yin, Cao Xi and other five people, they are all recorded as Manchurians.
In 1635, Emperor Taiji changed the name of Jurchen to Manchuria. Manchuria became the name of the nation. But to say that someone is a Manchurian here is not to say that he is a Manchurian flagman, but to indicate his place of origin and where he is from.
VIII. Cao Xueqin's ancestral home is Liaoyang Kao - historical materials during the Qianlong period
Cao Xueqin was a native of the Yongzheng and Qianlong dynasties, and died in the 27th year of Qianlong Chinese New Year's Eve. Therefore, the historical data of this period is very valuable for research.
1. Eight kinds of historical materials, three types of records
Five were in the Qianlong period, one in the Jiaqing period, and one in the early years of the Republic of China. In these eight historical sources, there are three types of records of Cao Yin or Cao Xi's distant origins:
(1) Fengtian people, Shengjing Fengtian people, Fengtian banner people
(2) Manchurians
(3) Shenyang local residence, Shenyang residence
2. The other five kinds of historical materials
The Yongxian Lu was written in the seventeenth year of Qianlong. Record major historical events on an annual basis.
"Yin, Ziqing, Lixuan, FengtianQiren..., the mother is the Holy Ancestor's Nanny, and the two daughters are princesses..."
Cao Yin's mother was Kangxi's grandmother, and both daughters became princesses. This provides valuable information for the study of Cao Xueqin's family lineage.
The "Eight Banners of Manchurian Clan Genealogy", which records the names of the six generations and eleven people of the Cao Xueqin family, is an important historical material for research.
"Lives in Shenyang."
9. Cao Xueqin's ancestral home is Liaoyang Kao — the genealogy of the Cao clan in Liaodong Province
In 1962, the "General Genealogy of The Cao Clan of Liaodong Province" was discovered in Beijing, which proved that the Cao Xueqin family belonged to the "Liaodong Cao Clan" and proved the correctness of Cao Xueqin's ancestral home "Liaoyang Theory" from the perspective of genealogy and lineage.
Also known as "Wuqingtang Rebuilt the Cao Family Genealogy", Cao Qingbao of the fifteenth "Liaodong Sanfang" had five sons, each with a Qing character in his name, so the name Wuqingtang. This genealogy was rebuilt by Cao Qingbao's descendants.
At the end of the volume, there are appendices, one about Cao Shiqi and one about Cao Yin. In the genealogy, Cao Liangchen is the ancestor, and Cao Liangchen's third son Cao Jun is the "ancestor of the Liao".
Cao Jun's fourth self is below Cao Zhi, known as the Liaodong Four Rooms. From the fourth to the eighth, "due to the spread of the world, the spectrum is lost", the examination is lost, but from the ninth to the fourteenth, from Cao Xiyuan to Cao Tianyou, the names of the eleven people of the six generations are completely arranged in the order of the lineage. Unfortunately, there is no name for Cao Xueqin.
Some people speculate that The Cao Tianyou in the spectrum is Cao Xueqin, and some people speculate that it is because he wrote "Dream of the Red Chamber", and the genealogy is not recorded.
Cao Jun, the third son of Liangchen, was a hereditary commander and a general of Feng Huaiyuan. Guarding the Golden State, later transferred to Shenyang.
The flaws of the genealogy: the so-called ancestor of the Cao clan was forcibly pulled into the genealogy by the re-cultivators, and Cao Liangchen was not the ancestor of the Cao clan in Liaodong. Feng Qiyong examined that the true ancestor of Wuqingtang was Cao Jun. Cao Jun has nothing to do with Cao Liangchen. Secondly, there have been five or six generations of vacancies, and in individual places, the arrangement of personal names is not accurate enough.
These problems do not affect its overall reliability and authenticity. Pulling celebrities into the genealogy and worshipping them as ancestors is a common disease of general genealogy.
The role of genealogy: it is not isolated evidence, together with other evidence to prove the correctness of the Liaoyang theory, and from the perspective of genealogy and lineage, and there is no contradiction with other evidence.
10. Cao Xueqin's ancestral home is Liaoyang Kao — the daughter of Cao Jun
The Records of the Ming Dynasty Cao Shiyuan is an excavated cultural relic found in the south of Liaoyang City, and the stone is engraved with an inscription written by Sun Pan for his mother Cao Ruren. From the Records of The Communion, it can be seen that Cao Ruren was the daughter of Cao Jun, and the wife of Sun Min was a native of Liaoyang.
Together with the "Genealogy of the Cao Clan of Liaodong Province", it constitutes an important evidence of Cao Xueqin's ancestral origin, proving that Cao Jun on the genealogy actually has his own person, and based on this, it can judge the upper and lower limits of his life age, prove that the Liaodong Cao clan mentioned in the genealogy includes the Liaoyang Cao clan, and prove that Cao Xueqin's "ancestor who entered the Liao" in the last life is Liaoyang Cao Jun.
11. Cao Xueqin's ancestral home is Liaoyang Kao — the Three Monuments of Liaoyang
1. Pagoda stele of Lama Master
Originally outside the great south gate of the old city of Liaoyang, it is now in the Liaoyang Museum. The inscription lists the instructors, and the seventh person is Cao Zhenyan.
The monument was built in 1630, and Cao Zhenyan was in Liaoyang and served as an "instructor". What the instructor is referring to, to be examined.
2. Jade Emperor Temple Stele
Originally outside the south gate of Liaoyang, it was rebuilt in 1630, and there is a "Monument to the Reconstruction of the Jade Emperor Temple", which is now in the Liaoyang Museum. The name of the person listed in "ZhiZheng" includes Cao Zhenyan.
3. Midas Temple Stele
Originally located in Tokyo, it is now in the Liaoyang Museum. It can be proved that in Liaoyang, Cao Dexian, Cao Dexuan, and Cao Shijue, who belonged to the Cao clan of Liaodong and whose names are found in the three-room lineage of the "Genealogy of the Cao Clan of Liaodong", served as deputy generals and guerrillas.
All three cultural relics enhance the credibility of the Genealogy of the Cao Clan of Liaodong and the credibility of Cao Xueqin's ancestral home of Liaoyang. But it is all secondary, lateral, indirect, and supporting evidence.
XII. The Origin and Background of the Controversy Over Cao Xueqin's Ancestral Origin – Before the Founding of New China
(The significance of studying the ancestral issue is not only to investigate the root causes, but to hold a realistic attitude, pull out a line, and expand the knowledge points on the line)
Liaoyang said that he advocated that Cao Xueqin's ancestral home was in Liaoyang. It first appeared during the Kangxi period of the Qing Dynasty
Fengrun said that it advocates that Cao Xueqin's ancestral home is in Fengrun. It first appeared in the 1930s.
Development was mainly divided into two stages, the Qing Dynasty and the twentieth century. In the Qing Dynasty, it was liaoyang that said the world. In the official and private records at that time, although there were different theories about Cao Xueqin's ancestral origin, such as Changbai, Sanhan, Fengtian, Shenyang, Xiangping, Liaoyang, etc., they all referred to Liaoyang.
1. Examination of Hu Shi
There is a distinction between old and new in red studies. Hu Shi is a representative figure of the New Red Studies. The representative work "Examination of the Dream of the Red Chamber" mainly has three aspects:
I. Criticism of the Red Science of the Affiliated Association
The old Red School is mainly divided into three schools: represented by Wang Mengruan's "Dream of the Red Chamber Suoyin", which is believed to be "all written for the Qing Shizu and Dong Efei"; Cai Yuanpei's "Stone Record Suoyin" as the representative, advocating that it is a political novel of the Qing Kangxi Dynasty; advocating the recording of the affairs of Nalan Chengde.
Second, the examination of the author of "Dream of the Red Chamber", six conclusions: The author is Cao Xueqin; Cao Xueqin is a Hanjun Zhengbaiqi person, born rich, prosperous, has the inheritance and environment of literature and art, can write poetry, live in poverty, have no ambition, and flow into a life of indulgence and debauchery; Cao Yin died in the fifty-first year of Kangxi Cao Xueqin was probably born at this time; Cao Xueqin was born at this time when the Cao family was prosperous, but he failed, and his family property was confiscated; "Dream of the Red Chamber" was written in poverty after Cao Xueqin's family went bankrupt, probably written in Qianlong thirty years, and the book was not finished and Cao Died It is a self-narration that hides the truth.
III. Examination of the version of "Dream of the Red Chamber"
The conclusion is that there are only eighty times in the beginning, and the last forty times are high supplements. Since then, Cao Xueqin's family lineage and life in the Red Academy have begun to change from vague to clear.
But the study did not touch on the issue of Cao Xueqin's ancestry head-on.
2. Li Zongdong's new examination in the 1930s
Fengrun said that the initiator of the capital was Li Zongdong, "Cao Xueqin's Family Lineage New Examination".
13. The origin and background of the controversy over Cao Xueqin's ancestral home - after the founding of New China
1. Zhang Huijian's comparison in the 1950s
Cao Xueqin was published under the pseudonym "Yu Cang", "According to the general practice of the Han Military Banner, it is not right to call him a Fengtian ... The Cao family began with Cao Xiyuan, the fourth ancestor of Xueqin, and was organized in the Han Army Zhengbai Banner. The original origin is in present-day Fengrun County, Hebei, and evidence can be obtained from the preface written by Youxitang on behalf of Cao Xueqin's grandfather Cao Yin's "Songci Poetry Manuscript". ”
Obviously, he was relaying Mr. Li Zongdong's views and conclusions, "I am only synthesizing what has been determined by several experts over the past thirty years, ranking and comparing the evidence, and finding a more reliable system..." It is used with second-hand information, which is inevitably wrong.
2. The new certificate of Zhou Ruchang in the 1950s
Zhou Ruchang's "New Certificate of the Dream of the Red Chamber" has a distinction between old and new. His examination of Cao Xueqin's ancestral home is divided into two steps: first examine the relationship between Cao Xueqin's ancestors Cao Yin and Cao Yi, and then examine Cao Xueqin's place of origin. The so-called new evidence is relative to Hu Shi's examination and Li Zongdong's new examination.
He examined three points:
(1) He quotes a poem about Cao Yin in Cao Yin's poetry collection, arguing that there was a flesh-and-blood relationship and a brotherly relationship between the two, and denying that they were the same surname.
(2) Suspect that Cao Shixuan's (Cao Xiyuan) "Shi" is a false portrayal of "Shi", and is of the same generation as Fengrun Cao Shizhi and Cao Shizhen.
(3) It is believed that Cao Xueqin's distant ancestor was Ming Yongle after fengrun was released from customs.
3. Jia Yizhi's criticism in the 1950s
Criticized Zhou Ruchang's views. He consulted Guangxu's "Records of Fengrun County" and "Genealogy of the Cao Clan of Xiangyang", and after visiting Fengrun Cao Dachuan, he wrote a thesis pointing out that Zhou Ruchang's "New Certificate of the Dream of the Red Chamber" had sixteen errors.
Conclusion: Cao Xueqin, author of "Dream of the Red Chamber"... Born in Nanjing, born in Beijing, his ancestral home is Liaoyang. The saying of Fengrun County in Hebei is also wrong.
4. Li Xijiao's rebuttal in the 1960s
In response to Jia Yizhi's paper, the conclusion is that Cao Xueqin was originally from Fengrun, a native of Liaoyang, and was born in Nanjing. He has three main statements:
(1) Cao Xueqin was a descendant of Cao Bin, the King of Jiyang in the early Song Dynasty.
(2) Cao Duanguang came from his brother north to live in Fengrun for a period of time, and then moved to Tieling in Liaoning Province.
(3) Cao Xueqin is a descendant of Cao Duanguang's branch, and Fengrun Cao is a Cao.
5. The examination of Zhu Nanmilling in the 1960s
The paper "On the Genealogy of the Cao Clan in Liaodong Province" has three conclusions: it is believed that the "Genealogy of the Cao Clan of Liaodong Province" is generally reliable; as far as Cao Xueqin herself is concerned, although she is a Manchu, a Native of Beijing, as far as Cao Xueqin's previous generation is concerned, as far back as the beginning of the Ming Dynasty, her ancestral home is still in the northeast; it is certain that Cao Xueqin's family belongs to the fourth house of Liaodong.
6. The discovery of Wu Xinlei in the 1970s
After introducing the "Chronicle of Shangyuan County", it was explained that cao Xueqin's family's original hometown was Liaoyang in the northeast. After learning about cao xi's biography in the "Chronicle of Jiangning Province", it was Cao Shixuan who really moved to Shenyang because he went out from Liaoyang to become an official.
7. Feng Qiyong's new examination in the 1970s
It is pointed out that the "Wuqingtang Cao Clan Genealogy" is indeed not false; it proves that Cao Liangchen, Cao Tai, and Cao Yi are indeed not the ancestors of the Wuqingtang Genealogy; the last life of the Wuqingtang Genealogy is indeed Liaodong Cao and not Fengrun Cao.
His "New Examination of Cao Xueqin's Family Lineage" is a masterpiece that advocates and maintains the Liaoyang Theory, and is also the first academic monograph to comprehensively, deeply, and meticulously examine and study the issue of Cao Xueqin's ancestral home since the advent of the Liaoyang Theory.
8. Examination of Cao Xun in the 1970s
The Cao family lived in Shenyang from Cao Jun to the end of Cao Shixuan. The Cao family was commanded by the last official Shenyang Zhongwei.
9. Dai's extraordinary sketches in the 1970s
It is believed that Cao Xueqin moved from Fengrun to Liaoyang in her previous life. It is said that Cao Xueqin's ancestors migrated from Nanchang to Fengrun from Ming Yongle, and later moved to Liaoyang, where they were incorporated into the flag in the late Ming Dynasty.
10. Two turning points
The first one, in 1962, the "Exhibition of the Two Centenary Of Cao Xueqin's Death", visited Cao Xueqin's grave and family tree, and found the manuscript "Genealogy of Cao Clan in Liaodong Province" among Cao's descendants. As a result, Cao Xueqin's ancestral liaodong or liaoyang theory was widely known.
The second turning point was that during the Cultural Revolution, at a meeting, Chairman Mao said to a certain Fengrun leader that Cao Xueqin was your Fengrun people. During this period, Zhou Ruchang's "New Certificate of the Dream of the Red Chamber" was rearranged and published, and some of his views on red studies, including Cao Xueqin's ancestral home of "Fengrun Theory", were widely circulated.
Fourteen, the first comment "Fengrun said", Cao Yuan is not Cao Yan
Cao Yuan was the son of Cao Yan (曹鈖), a Fengrun man, and Cao Yan was said to be the son of Cao Yin (Xueqin's grandfather).
Fengrun speakers have different points of view, and the specific statements are not the same, but there is one biggest common denominator: they all believe that Cao Xueqin, or the author of "Dream of the Red Chamber", is from Fengrun. In general, Fengrun theory mainly contains four arguments:
The place of origin or ancestral home of Cao Yin and Cao Xueqin is in Fengrun;
Cao Xueqin was the son of Cao Lu of Fengrun and the grandson of Cao Dingwang;
Cao Yuan, the son of Fengrun Cao Lu, was Cao Yan, the son of Cao Yin;
The original author of "Dream of the Red Chamber" is not Cao Xueqin, but Cao Yuan, a Fengrun person.
Zhou Ruchang's "After Reading Wang Wen" (published at the same time as Wang Jiahui's papers): Jiahui deduced that Cao Lu died in Jingshi, and the orphans were pitiful, and at that time Cao Yin was childless, so he took Cao Yuanfu, whom he loved so much, as his heir... Yinyuan with Gu Shi, died childless, continued to string Li Shi, the first born Cao Yuan... If Yuan is infertile, the possibility of Xueqin being a Yuanzi is ruled out...
Wang Jiahui's dissertation, titled "Cao Yuan is Cao Yan — Cao Yin once succeeded Cao Yin's son", has two arguments: Cao Yuan, a Fengrun man, is Cao Yin's heir; Cao Yan is Cao Yin's son, and Cao Yuan is Cao Yan.
Two important conclusions are further derived: Cao Xueqin's ancestral home is Fengrun, not Liaoyang; the author of Dream of the Red Chamber is Cao Yuan, not Cao Xueqin.
Who is Cao Yuan? He was the grandson of Cao Dingwang, the son of Cao Lu, and the nephew of Cao Yi. In the genealogical table of the "Genealogy of the Cao Clan of Huyang", Cao Shushen, the son of Cao Han, placed a note on the clouds: "out of the heir", and under the name of Cao Yuan, there is also a note of "heir", and Cao Yuan's son is Cao Shushen. On the contrary, in Cao Yuan's own name, the words "out of the heir" were not noted.
In the lineage chart of the Fengrun branch of the Cao Clan Genealogy of The Yang Dynasty, there are four other pairs of fathers and sons marked with the words "heir" and "heir".
Five laws can be summarized from this:
The reason for the establishment of heirs is because of their own lack of heirs;
The sons and grandsons of the heirs are the sons and grandsons of their brothers;
No heir has the dual status of heir and father;
The records of heirs and heirs correspond to each other;
All heirs are no longer listed under their biological father, but under their heirs or ancestors.
Looking back at the heir relationship between Cao Yuan and Cao Shushen's father and son, it is also completely in line with these laws. Cao Yuan himself was childless, so he took Cao Shushen, the son of his brother Cao Han, as his heir, and Cao Yuan himself was only the heir father, not the heir.
If Cao Yuan also had an heir, then who was his heir father? The Ming lineage and the anti-disorder sect are important purposes of cultivating the genealogy, and there is no such thing as having only heirs and no fathers.
So is it possible for Cao Yuan to be born out of the house? This is not in line with the rules of domestic and patriarchal administration. The principle of heirs is: first the pro-branch, then the side branch, and then the side branch is divided into generations. Cao Yin is not a different surname, but he is not Cao Yin's brother or cousin. Therefore, it is impossible for Cao Yuan to be born outside, let alone be the son of Cao Yin.
So, is it possible that Cao Yuan once had an heir, but returned to his own branch? Heirs and returns are closely related to the blood and inheritance and property distribution within the family, involving the interests of many people. Those who have been publicly and formally discharged cannot return to their own branches.
So who is Cao Yan?
It is said that he is the son of Cao Yin. His name only appears in the 1690 "Letter of the Ministry of Internal Affairs donated by the General Administration of Internal Affairs for Cao Shun and others". However, the content of this article is not reliable, and the generations and kinship relationships in it are very confusing. It does not prove that Cao Yan is Cao Yin's son.
In addition, Cao Yin was Cao Yin's biological son. According to calculations, if Cao Yuan was really established as Cao Yin's heir, it could only be in the twenty-eighth or twenty-seventh year of Kangxi, which was when Cao Yuan was just born. Why should one's own son, as soon as he landed, make someone else's heir his own?
Sum up:
First, Cao Yuan did not have an heir at all;
Second, Cao Yuan could not have become Cao Yin's heir at all;
Third, Cao Yuan is not Cao Yan at all.
This can also be seen in the weakness of The fengrun theory and the serious subjectivity and arbitrariness.
Fifteen, re-evaluate Fengrun said that there is no objective evidence, only subjective imagination
The development of Fengrun theory has gone through four stages: only saying that Fengrun is Cao Xueqin's birthplace; the place of origin has become the ancestral home; there has been a succession theory; entering the author's field, believing that the author of "Dream of the Red Chamber" is Cao Yuan.
There is a lack of conclusive and reliable evidence to support it. It's an academic issue, not a folklore, not a fantasy novel, and it's not a commercial.
Fengrun said that the earliest "evidence" was YouTong's Preface to the Songtz Poetry Manuscript, "Cao Zi Lixuan, and Yu Wei forgot to be friends... Yu jiaochong valley, known as a fengrun person. ”。 The ChongGu here refers to Cao Yi, the word Chong Gu, the number Songci, and the Fengrun people. Cao Yin Li Xuan. Here, You Tong refers to Cao Yin as Cao Yin's "brother" and says they are brothers. Thus, the Fengrun speakers came to their conclusions.
However, In the preface, You Dong only says that Cao Yi is a Fengrun person. In addition, You Tong and Cao Yin were friends for a long time, and it was impossible to not know Cao Yin's place of origin until they met Cao Yin through Cao Yin's relationship, and they knew that Cao Yin and Cao Yin were Fengrun people.
Another of Yu Dong's works, "Whoever sows it, there is a common space." Pingyang Miao, hero of the Kingdom. In the past, there were talents, and the sons of Hengzi were built. Now there is a talent, a son of Qing...".
Sikong is Cao Yin's father, Cao Xi. The first paragraph talks about Cao Xi's ancestors, Cao Shan and Cao Cao, and the second paragraph compares Cao Pi and Cao Zhi to Cao Yin and Cao Quan's brothers. The allusion of the brothers, Cao Yin and Cao Yin, although You Dong called them brothers, was obviously not the brother of the concubine.
In addition, the arguments of the plumpers are often speculative. For example, Cao Yin's mother's surname is Sun (who served as Kangxi's nanny). Li Zongdong said that the Sun clan was a big surname in Fengrun, and he believed that Cao Xi and his wife Sun Shi were fellow villagers and were both Fengrun people. Thirteen people with the names of Fengrun's grandsons were also found, but it could not be proved that any of them were related to Cao Xi's wife, Sun Shi.
In addition, in order to establish that Cao Yin was a Fengrun person, the Fengrun speakers also regarded Cao Yin's grandfather Cao Zhenyan and Cao Bangyan, a Fengrun person, as brothers. The two of them, except for the word "Yan" in their names, are not related.
Cha Cao Bang Yan's name is in the "Genealogy of the Cao Clan of Huyang", and he is ranked by the word "Bang", not by the word "Yan". Moreover, Cao Yin and Cao Yin were called brothers and brothers, so how could his grandfather Cao Zhenyan become brothers with Cao Bangyan, the grandson of Cao Yin's contemporaries?
Fengrun said another famous argument: the Han people in the Liaoshen area are very few indigenous. Mr. Wu Xinlei said, "Taking this as the reason why the Cao family's place of origin cannot be in the northeast, forget the history of the Han people living in Liaodong since ancient times." ”。
The "Liaoyang County Chronicle" of the Republic of China pointed out that "the han people are the first race in this territory, followed by Manchu, Mongolian and Hui."
In the 1950s, He Fengrun said that he cited Cao Yin's poetry collection as evidence. In the collection of poems, Okigu and Songzi refer to Cao Yi, bin and Cao Yi's brother Cao Lu. In the poem, Cao Lu and Cao Yi are called the second and fourth brothers, and the allusions of brothers are used in many places in the poem. Therefore, Zhou Ruchang and others believe that Cao Yin and Cao Yin have a flesh-and-blood relationship, so Cao Xueqin is a Fengrun person.
Why does Cao Yin call them brothers in his poems? Cao Yin's description of his brotherhood in the poems is in two cases: the brother who is used to refer to his concubine, and the brother who is used to refer to Cao Yin's peers who are not of the same family and are not related by blood.
In the old officialdom, it was full of the habits of the same surname Lianzong, just like Jia Yu Village in "Dream of the Red Chamber", because of the wealth of Jia Province, all kinds of attachments. Calling brothers and brothers is only a superficial phenomenon.
Moreover, in Cao Yin's writing, when writing about Cao Yin and Cao Yin, he uses "Wuzong", but when he writes about Cao Quan and others who are relatives, he uses "my family" or "whole family" and "family".
In the poem, "congratulations to the bones" means to thank you for the favor of treating me like flesh and bones. If they are brothers, there is no question of acceptance and favor. But because of the good relationship and the same surname.
So where is the origin of the Fengrun Cao clan? According to the genealogy of the Cao clan of Huyang, the Fengrun Cao clan lived in Fengrun from the Yongle period of the Ming Dynasty to the last year of the Guangxu Dynasty of the Qing Dynasty. Upward trace is the true Ding Lingshou, Nanchang. The earliest ancestor was Cao Bin of the Song Dynasty. Cao Duanming moved to Fengrun, and Cao Duanguang moved to Tieling. Cao Duanguang's migration was directly from Wuyang to Tieling.
Therefore, the Tieling Cao clan with Cao Duanguang as the ancestor and the Liaoyang Cao clan to which Cao Yin and Cao Xueqin belonged are not one. Cao Xueqin could not have been a descendant of the Fengrun Cao clan.
Sixteen and three comments on Fengrun said that it is not JD.com, but Tokyo
(This chapter is mainly aimed at Zhou Ruchang's remarks))
In the lineage chart of Wuyang's "Genealogy of the Cao Clan Ancestral Hall", Cao Kongfang's sixth son Jingzhi bet on "Ke Liaodong" in the name, and his fifth grandson bet "Ke Liaozuo" in his name, and the other descendants did not have "Ke Liao".
On the lineage chart, Cao Kongfang's descendant Cao Kongfang bet "living in Tokyo with his brother" under his name. Zhou Ruchang believes that Tokyo is the reciprocal fall of the word Jingdong, and the place where the Cao Yiyi brothers are visited is the Fengrun area of Hebei.
"Genealogy of the Cao Clan Ancestral Hall", "with a dragon, with a dragon, with Jane, with a restoration of the Liaodong Province". Zhou Ruchang believes that those who move to other sides of this record are known as zhanzhi..., and those who are unique to Liaodong are all written with the word "guest". He emphasized the distinction between the lord and the guest, describing the "liaodong realm outside the Guanwai" as a guest, and the Central Plains as the Lord, and the central plains inland refers to Hebei Fengrun. However, the distinction between the master and the guest does not mean that there is a distinction between the inside and the outside. Cao Duan's broad name bet is that "Occupying the Liaozuo" is not "Keliaozuo", which is proof.
In the lineage chart of the "Genealogy of the Cao Clan of Huyang", Cao Duanguang's name is also noted: Occupy liaodong. Posterity lost its load.
Zhou Ruchang believed that the Tieling Branch was the ancestor of the Liao Dynasty and had no basis. In the original data, the location of Cao Duan Guangbuju was Tielingwei in Liaodong Province. The Tieling branch and the Fengrun branch are two branches derived from the Cao clan of Wuyang, juxtaposed rather than subordinate. Therefore, Cao Duanguang's place of origin is not the Fengrun of Jingdong, and his ancestral home is Wuyang, and his place of origin is Tieling or Liaodong. The Genealogy of the Cao Clan Ancestral Hall does not give Cao Duanguang the title of "Ancestor of entering the Liao". And if it is the ancestor, there must be descendants, but the "Cao Clan Ancestral Hall Genealogy" and the "Cao Clan Genealogy of Huyang" do not record Cao Duanguang's descendants. Moreover, the Wuyang Cao clan was not only Cao Duanguang.
Zhou Ruchang and others did not describe Cao Duanguang as the ancestor of the Liao, but wanted him to replace Cao Jun's position in the "Genealogy of the Cao Clan of Liaodong".
In addition, Zhou Ruchang had a conclusion, "Cao Xi, a descendant of Duanguang, was captured in Tieling two years after Chongzhen fell to Jin and became an old slave of the royal family in the Manchurian Banner... Cao Xiyuan's descendants gave birth to Cao Xueqin. ”
The blood relationship between Cao Xiyuan and Cao Xueqin has been confirmed by various historical materials. However, there is no record between Cao Duanguang and Cao Xiyuan that they were related by blood.
According to Zhou Ruchang's analysis, then Cao Xiyuan is the seventh generation grandson of Cao Duanguang, and Cao Xi is the ninth generation of grandson. Cao Yin and Cao Yin were called brothers and brothers, and Cao Yin and Cao Yi were the sons of Cao Dingwang, who was the ninth grandson of Cao Duanming. Therefore, Cao Xi correspondingly became cao Duanguang's ninth generation grandson.
However, as has been analyzed earlier, Cao Yin and them called brothers and brothers only because of friends of the same surname and generation. Inferences do not hold. Moreover, the sixth revision of the "Genealogy of the Cao Clan of Xiangyang" was supervised by Cao Dingwang and others, when Cao Xi and Cao Yin were both alive, if there was really a blood relationship, how could they give Cao Duanguang's name that "the descendants are lost"?
Questioning Fengrun from another side, about Cao Duanguang's age. Cao Duanguang is the son of Cao Ziyi, Duanke, Duanming, and Duanguang. There is no historical record of their birth and death years. However, Zhou Ruchang's paper concluded that "Duan Ming moved north with his younger brother Duan Guangbei due to the flood, and Buju lived in Jingdong Fengrun."
When Cao Duan moved to Guangbei, his age was defined as "young" because only by saying this could he live with Cao Duanming in Fengrun. However, in the original text of the historical data, "association" is not "carrying", and "association" means coordination and cooperation, not following. "Carrying a younger brother" is speculation. Only three points are clear: Cao Duanming and Duanguang brothers moved north, Duanming Buju Fengrun, and Duanguang Buju Liaodong. The Cao Duan Guang branch does not belong to the Fengrun branch with Cao Duanming as its ancestor. Cao Duanguang is not a Fengrun national.
Fengrun said that he made a fuss about the word "Tokyo" again. In the "Genealogy of the Cao Clan Ancestral Hall", Cao bets in the name of his brothers that "he lived in Tokyo with his brothers". Zhou Ruchang said, "This Tokyo has no place in the Ming Dynasty... They don't live in Tokyo, but in JD.com, in the Fengrun area."
The Cao Yiyi brothers and Cao Xi's grandfather Cao Xiyuan were the same generation, so they lived together in Tokyo, which is not related to the issue of Cao Xueqin's ancestral origin. They were the same generation as Cao Xiyuan, how could Cao Xueqin be their descendants? Cao Xiyuan is Cao Xueqin's last life, this is clear.
In addition, in the genealogy, all places of migration, residence, and occupation are used in special place names, not general or abstract place names. In the Five Dynasties and the Liao, Jin, and Yuan Dynasties, Liaoyang was used as tokyo.
As for Zhou Ruchang, who questioned Cao Jun as the ancestor of cao's entry into the Liao, this can be verified in the "Liaodong Cao Clan Genealogy", and the names of 263 people in the three rooms are listed in detail. He said that Cao Jun's ancestral home was unknown, but this could not negate the fact that Cao Jun had entered the Liao, nor could it negate the right of Cao Jun's descendants to take Liaoyang as their ancestral home.
Is Cao Bin an ancestor of Cao Xueqin? In feudal society, it was a common practice to worship previous generations of celebrities as ancestors. In that era, there were many people with the Cao surname Cao Shan, Cao Cao, and Cao Bin as ancestors. Duncheng is a friend of Xueqin, and in a poem, Cao Xueqin is said to be a descendant of Cao Cao in the Han Dynasty and Cao Ba in the Tang Dynasty.
The existing historical data cannot prove that the Cao clan of Liaoyang is a descendant of Cao Bin, nor can it prove that Cao Yin and Cao Xueqin are descendants of Cao Duanguang, but it can prove that Cao Jun of Liaoyang is a descendant of Cao Yin and Cao Xueqin.
In addition, the interpretation of "Hui Mu Liu Hui" and "Chao Ye Zhong" in Yuan Yu's Cao Yin poetry collection "Man Jiang Hong". According to this, Zhou Ruchang believed that Cao Yin was after Wu Hui (曹彬) and Wu Mu (曹伟). However, Hui and Mu refer to two virtues, benevolence, generosity, harmony, modesty, and composure. Emblem is goodness and beauty. In fact, these four words are praise for the virtues embodied in the two generations of Cao Xi's father and son. The weight of the government and the opposition refers to the fact that the government and the opposition generally attach importance to their conduct.
Naran Wasde was a friend of Cao Yin, "from Pingyang, envious of Yiye, and spreading reputation", the son of Mingzhu, who served as a bodyguard in his youth and had a good relationship. Naran's Binh Duong theory is more credible.
No matter how you examine it, there are three points that must be paid attention to: whether there is Cao Xueqin's own name in the family tree, whether there is Cao Xueqin's last name, and whether there is Cao Yin's name (Fengrun said that the premise is that Cao Yin and Cao Yin are brothers).
Seventeen and four comments on "Fengrun said" is not one after the other
(This chapter is mainly aimed at Yan Zhong's thesis "Cao Xueqin's Ancestral Origin Discussion".) ）
Yan Zhong's thesis said, "Cao Xueqin's place of origin is Jiangning, that is, present-day Nanjing, and her ancestral home is Beijing." He disagreed with The Liaoyang Theory and the Fengrun Theory, but some of the claims and arguments did not go beyond the Fengrun Theory.
Yan Zhong proposed three reasonable and one unreasonable.
Three rationalities: Cao Xueqin is from Jiangning and his ancestral home is Beijing; Cao Yin is from Beijing, whose ancestral home is Liaoyang; cao Xi is from Xiangping.
An unreasonable: Cao Xueqin is too high ancestor Cao Shi to choose the ancestral home of Liaoyang is unreasonable. Yan Zhong believed that Liaoyang was Cao Shixuan's home, and Fengrun was his ancestral home.
He said that Liaoyang and Fengrun advocated seeking common ground while reserving differences. The so-called seeking of consensus is to cite the biography of Cao Xi in the county chronicle, believing that Cao Xueqin's distant ancestor is Cao Bin and that The Taigao ancestor is Cao Shixuan.
It is said that the Fengrun Cao clan is a descendant of Cao Bin, as evidenced by the "Genealogy of the Cao Clan of Huyang". However, it is said that the Cao clan of Liaoyang is also a descendant of Cao Bin, and there is no evidence.
Yan Zhong also quoted the genealogical order of Cao Dingwang and the other three, but none of the three prefaces involved Cao Xi or Cao Xueqin.
In addition, he agreed with the "Cao Shixuan" and "Cao Shixuan" theories. This argument was originally put forward by Zhou Ruchang, "The most important life of the Fengrun Cao clan is Cao Dengying, and the next generation is Shizhi, Shizhen, and Shichun." I suspect that Cao Shixuan's "shi" is a false description of "shi", their contemporaries. ”
This is a subjective, unsubstantiated conjecture. The "Genealogy of the Cao Clan of Huyang" tells us that the Fengrun Cao Clan is a single lineage, and there is no problem of brother ranking. Those ranked by first name are double names, and single names are not ranked by name. Cousins are ranked by name, limited to the same grandfather. The name of Cao Xiyuan's family does not conform to these laws.
Therefore, the name of "Cao Shixuan" is involved with the Fengrun Theory, which is not convincing.
In addition, Yan Zhong also proposed to "pull away from the distance". It is believed that Cao Shixuan's granddaughter-in-law Sun Shixuan became Kangxi's tutor, so that cao Shixuan's clan distanced themselves from the Fengrun Cao clan politically and economically, resulting in estrangement.
First of all, until Cao Xueqin's father's generation, until the last year of the Kangxi Dynasty, the Cao family has maintained the identity and status of "wrapping up the inferior". Secondly, the Fengrun Cao clan is not a commoner. There is no large gap.
Yan Zhong also put forward the "one before and one after" in the text, saying, "Cao Shixuan moved to Shenyang when he left Fengrun to order Shenyang. ”。 He believes that Fengrun theory and Liaoyang are only one after the other, there is no contradiction, and it can be completely unified.
This is not the case. Cao Xueqin moved from Fengrun to Liaoyang in her last life, and there is no historical evidence.
Cao Xueqin's ancestral home, traced back to Cao Xi's last life, is Liaoyang, traced back to Cao Jun, is Liaoyang. If there is evidence that can be traced back to Cao Bin, it is Hebei Lingshou. None of them can be plump.
Eighteen, five comments Fengrun said that Cao Dingwang's epitaph and Cao Yi's tombstone dispel doubts
Cao Dingwang's epitaph and Cao's tombstone were discovered in Fengrun in 1955. At this point, The Fengrun Theory has drawn four major conclusions: Cao Xueqin's ancestral home is Fengrun; Cao Xueqin is the son of Cao Lu and the grandson of Cao Dingwang; Cao Yuan, the son of Cao Yin, is Cao Yan, the son of Cao Yin; and the original author of "Dream of the Red Chamber" is Cao Yuan, a Fengrun person.
It was not until 1996 that the full text of the epitaph and tombstone was published. The content has nothing to do with Cao Yin and Cao Xueqin. However, compared with the family tree, two questions arise. Are Cao Dingwang's grandsons eight or nine? Cao Yi's tombstone calls Cao Gong the Fourth Gong, why not the Third Gong?
According to Cao Dingwang's grandson, the content of the epitaph is different from the "Genealogy of the Cao Clan of Huyang", which reads, "Eight suns, still young". And the family tree is nine people. This is not contradictory, because they were not written at the same time and in response to the same situation.
There are rules in the family tree: every three years, the genealogy is written once, and when the newborn descendants are on the genealogy, the name of the book is under the father... The age of obtaining the score qualification, starting from the age of five, and the fifteen-year-old is allowed to fill in the ranking...
As for why Cao Gong is called the Fourth Gong and who is the Third Gong? Judging from Cao Dingwang's epitaph and genealogy, Cao Yi ranked third. According to the analysis, these four gong should refer to the large ranking. There are large and small rankings. Small ranks are ranks between siblings. A large row is a row between cousins that can belong to the same grandfather or great-grandfather. According to the family tree, the three dukes may be Cao Minwang's eldest son Cao Song or Cao Dou's eldest son Cao Yu.
In short, these questions about Cao Dingwang's epitaph and Cao Yi's tombstone have nothing to do with the issue of Cao Xueqin's ancestral home.
Nineteenth and sixth comments Fengrun said, Donggao Caotang master examination
Cao Yin has a "Record of the Caotang of Donggao", which is cited by Fengrun speakers to prove their arguments. There are two questions involved in this, whether the owner of the Donggao Caotang Hall, that is, the "my brother" mentioned in Cao Yin's text, is Cao Yin, and whether the Donggao Caotang is the Songci of the Cao Yin family? These two questions involve whether Cao Yin and Cao Yin are related by blood, which in turn affects Cao Xueqin's ancestral home tracking.
Fengrun said that supporter Wang Chang mentioned in his monograph, "The Donggao Caotang mentioned by Cao Yin is the Donggao Caotang of the Fengrun Cao family. My brother refers to Fengrun Cao. Cao Yin has poems, and then reports to Donggao a foot book, oh poetry Panasonic evening cool as. This Donggao is the Donggao of Fengrun Cao's Songci Garden. ... At the end of the text, Cao Yin said that his family was receiving land, and he heard the voice of the Donggao chicken dog of cao yi's family, and asked Cao Yin to help his brother manage his family's receiving field after returning to Fengrun. Entrusting such a major event to Cao Yi shows that they are by no means brothers with the same surname. ”
Fengrun Cao Yi did have a Pine Garden in his home, but it was not his personal property. Cao Yi himself and Song Ciyuan are related to "Donggao", "where to carry bottle wine, Donggao Old Grass Hall". But Donggao is a polysemantic word that, in addition to a specific place name, can also mean eastern suburbs, eastern city, field or highland. Two different places cannot be seen as one just because they are literally similar.
Fengrun Cao's Songci Garden is not equal to Cao Yin's Donggao for the following reasons:
(1) The name is different;
(2) The location is different, according to Cao Yin, Donggao is between Wuqing and Baodi, the old Cuikou, Songci Garden is in the eastern suburbs of Fengrun, "outside the garden is the Huixiang River", and the Huixiang River is the river that flows through Fengrun. Cao Yin's Donggao has no pleasure in fishing, so it can be seen that there is no river there. There was a distance of two hundred miles between Cui Kou and Feng run.
(3) The scope is different. Cao Yin's Donggao range is large, there are bookmakers, can raise cattle and horses, and there are many residents, similar to what he said about receiving fields. The Songci Garden of the Fengrun Cao clan is a private garden.
(4) The nature is different. Donggao is engaged in agriculture and animal husband farmsteads, not leisure villas. The Songci Garden is a resting place for sightseeing and entertainment.
Obviously, Cao Yin's Donggao has nothing to do with Songci Garden, which is two hundred miles away.
In addition, is Cao Yin's brother Cao Yin? The Tale of Donggao Caotang was written in 1701, when Cao Yin was 44 years old. And his brother, "not yet fifty years old," is about forty-seven or eight. "My brother" can "go south to Zhan Er and north to Hanhai", but Cao Yi did not have such an experience. "My brother" "broke away from the difficulties of peril and died, and was anxious to die in the realm of death", and Cao Yi also did not have such an experience. Cao Yi has a father and a brother, and it is not a cloth coat, so it will not be so sloppy. This Brother of Cao Yin and Cao Yi are different people in two places.
There are many people who call Cao Yin a brother, and he can't be a brother who is Cao Yin. In addition, cao Yin's person who asked to take care of the receiving field was not Cao Yin, otherwise it violated the common sense of geography. The two places are not together.
And who is Cao Yin's brother? He is Cao Yin's cousin. Cao Yin mentions this Donggao cousin, "Cousin Yu Donggao", in the preface to the miscellaneous drama "Taiping Guangji".
After writing, the next three chapters are the author's debates and answers to other scholars' doubts about his arguments: (The right thing is not right, and some people use the incident to personally attack the author, which is very inappropriate.) Everyone can have their own ideas and arguments. And everyone's method of examination is different. But the question itself, like the argument, should be realistic. ）
20. Counter-criticism
1, Cao Bingzhen is not Cao Bingzheng
Cao Yin called the three brothers of Cao Zhao, a Fengrun person, as brothers, which does not mean that he himself is a Fengrun person. The Fengtian Cao Bingzhen was not a Fengrun person Cao Bingzheng, and Cao Yin's referring to Cao Bingzhen as "the second brother of Zhi Nai" did not mean that he himself was a Fengrun person. Cao Yin and Cao Yueying, a Guichi man, are not related by blood. Cao Yin called Cao Yueying a "Weifu nephew", which does not mean that he himself is a Guichi person.
These two counter-criticisms were written in response to Wang Chang's "Examination of Cao Xueqin's Ancestral Origins". Wang Chang criticized the author, saying that "Zhi Nai is actually Cao Bingzheng, the grandson of Cao Bang in the Genealogy of the Cao Clan of Xuyang", and believes that Cao Bingzheng is a change of Cao Bingzhen's name.
The Republic of China's "Fengtian Tongzhi", Tongzhi's "Xingguo County Chronicle", "Guizhou Tongzhi", Guangxu's "Anshun FuZhi" and so on introduced Cao Bingzhen's situation. Cao Bingzhen (曹秉桢), courtesy name Zhi Nai ,Fengtian or Liaodong (辽東人), was born as a supervisor and served successively in Xingguozhi County and Anpingzhi County during the Kangxi Dynasty. In order to avoid Yongzheng's name, he changed his name to Cao Bingzheng, but it was not changed by himself.
And Cao Bingzheng, "Liaodong Cao Clan Genealogy" and so on are recorded. "Bingzheng, ZiTangong, Ren Linjiang Province Tongzhi."
Therefore, Cao Bingzheng and Cao Bingzheng are not the same person: the table characters are different, one character is Zhi Nai, one word is Tangong; the place of origin is different, Cao Bingzhen is a Fengtian or Liaoyang person, and Cao Bingzheng is a Fengrun person; the identity is different, Cao Bingzheng is a banner person, his grandfather Cao Bang is "the yellow banner of the Han army", and Cao Bingzhen is a Han; the era is different, Cao Bingzheng's life is later than Cao Bingzhen; the official position is different, one is Zhi County, one is a general judge, and Cao Bingzheng has done a pen-and-post style, and this position can only be held by Manchurian, Mongolian and Han military flag people, who are in charge of translating Manchu and Han documents.
About Cao Bingzhen and Liu Tingjie. Cao Yin sent a farewell to Liu Tingjie and mentioned Cao Bingzhen, "Shi Zhi is the second brother's companion". Because Cao Bingzhen is Liu Tingjie's brother-in-law, "Winter Night Has Feelings, and Cao Zhi is a sister-in-law, when he is a guest in Qinzhong". Liu Tingjie was also from Liaoyang and was known as an in-law with Cao Bingzhen, which is understandable.
In addition, Cao Bingzheng's character Isang Gong, and his brothers are yin gong and yun gong respectively, and the table characters are ranked as "gong". Cao Bingzheng also had an uncle, Cao Zhen, who is recorded in the "Genealogy of the Cao Clan of Xiangyang". The example of Cao Zhen precludes the possibility that Cao Bingzheng named Cao Bingzhen.
Regarding the "Nephew of Wei Province", it is Cao Yueying, the eldest son of Cao Guangguo of The Guichi people of Anhui Province, who is also known as Wei Fu (渭府), and is known as Heng Zhai (恒斋). Cao Yin's calling of his nephew does not mean that they are related by blood, that they are from the same family, or that they are people of the same place of origin.
2, do not misinterpret the meaning of the text
Wang Chang said that the source of Cao Yin's call cao Dingwang "Shushi" is in Cao Yin's poem, "Shushi Zhen Decadent Wind, Sentences Do Not Cultivate Incorruptible Corners."
The poem is followed by, "The Bertrand's value is odd, and the shape of the skeleton is constantly debauched." Zhong's unique work, all things alone and strong...".
When Cao Yin wrote this poem, Cao Dingwang had been dead for a year or two. Cao Yin could not speak to an undead and encouraged him to be motivated and demanded results.
Nor could he have called Cao Dingwang "Uncle". According to Cao Dingwang's epitaph and the biography of Cao Xi in the Shangyuan County Chronicle, he was two years older than Cao Xi.
Therefore, cao Yin's "uncle" refers to another meaning. And the text wrote "Boshi", "Zhongshi" and "Shushi" respectively. The three brothers of the Fengrun Cao clan, Cao Zhao, Cao Lu and Cao Yi, were just right. Cao Yin called Cao Yi the Uncle Clan, which was in line with their status as a peer. And at that time, Cao Zhao and Cao Lu had died, which was in line with the exclamation of the poem "Ordinary life is full of tears, and artemisia is a few miserable".
As for whether Cao Yin had lived in the Fengrun Cao family since childhood. There is currently no historical record to affirm or deny. Some of Cao Yin's poems can only prove that he knows that Fengrun is the location of Cao Yin's homeland, that Fengrun has water, that Cao Zhao has a Pingbo Academy, and that the owner of Songci Garden is Cao Yi. But none of this proves that he lived in Fengrun Cao's house.
As for the ancestor, Feng Runpu recognized Cao Bin, and Wuyangpu also recognized Cao Bin. None of them had Cao Shan or Cao Cao as their ancestors.
ps: code words are not easy, if you need to reprint, please indicate the source, Fanghua 1982 reading notes