This family does not have the sense of balance and do not follow the theory of Ying and Yang. Jia Zheng is full of Yang; he is so powerful that he destroys his son’s life. Dai-yu, however, has so much Ying that she is the cause of her own weakness. Grandmother Jia knows about the love affair and she does not want it to continue. She seems distant from Dai-yu thinking that she is causing her self to be sick explaining,
“If her illness if of a respectable nature, I do not mind how much we have to spend to get her better. But if she is suffering from some form of lovesickness, no amount of medicines will cure it and she can expect no further sympathy from me neither ” (Xueqin, 265.)
Many of the persons in the family do not have harmony, as their way of life should be. They insist that Bao Chai is to marry with Bao-yu because of the symbolism with the gold and jade, although it might be better if Bao-yu would marry Dai-yu, so there is a Ying-Yang balance. Bao-yu wants to marry Dai-yu, but that would not benefit the family, which only looks for their own satisfaction. He says, “I have given my heart to Cousin Lin. If she marries me, she will bring it with her and pit it back in its proper place” (Xueqin, 266).
The women in Story of the Stone are represented as persons that are reasonable and they do have some amount of power. Confucius states “Age merits respect because of the wisdom experience confers”. Jia Zheng has great respect for his mother, Grandmother Jia, and is ashamed when she admonishes him because of the thrashing of his son. Jia Zheng tries to justify his actions, “How can I bear it, Mother, f you speak to me like that? What I did to the boy I did for the honour of the family” (Xueqin, 249). This tactic does not work for him and Grandmother Jia continues her drama to ensure that Bao-yu is safe. Eventually, it is because Grandmother Jia is in tears that Jia Zheng gives into her, “From now on I’ll never beat him again, if that’s what you wish” (Xueqin, 249).
Having concubines is an accepted practice in this culture and being a part of the family as a concubine is an honour. Aroma, the chief maid to Bao-yu, is a dominant personality in his life, giving him advice and gives him sexual satisfaction. Bao-yu gives her precedence over the other maids in their social hierarchy. She is able to converse with the members of the family on another level, even Dai-yu says, “I always think of you as my sister-in-law” (Xueqin, 226). When arguments ensue, Aroma is the person which tries to appease everyone by using her wit. In an argument with Skybright and Bao-yu, Aroma tries to make things calm, but Bao-yu instantly stands up for Aroma, “I’ll make her a ‘Miss’ then; I’ll make her my chamber-wide tomorrow, if that’s all that’s worrying you, you can spare your jealousy on that account” (Xueqin, 244). She explains to the jealous Skybright, that they should go elsewhere and discuss the matter further. This shows the affection and respect that Aroma has gained from her master, Bao-yu and she knows her place in the hierarchy. Her strong mindedness and wit resembles the qualities shared by Dorine in Tartuffe.
In France, the religion that they have to conform to is Christianity. The family is a microcosm of the social hierarchy. The head of the family, the father, is a representation of the King who is appointed by God. In Tartuffe, the father, Orgon, does not demonstrate the qualities that the head of the household should have, which is the ability to be just, use reason, and make good decisions. Orgon invites a religious hypocrite, Tartuffe into his home, which upsets the balance of his family. Orgon does not realise that Tartuffe is corrupting him for his property and his wife, although his family is aware of his actions. Orgon sees Tartuffe as a god fearing, “Tartuffe, however, is sure of Heaven’s Blessings. /And that’s the only treasure worth possessing”, (Moliere 2.2. 74-75).
In the social hierarchal structure, the maid would not be able to speak with the man in the house in that manner, although Dorine, the maid, is the voice of reason. The women are not supposed to have so much power, although she does because the place is disrupted. Cleante, Orgon’s brother in law, tries to warn Orgon “Good God, man! Have you lost your common sense—Or is this all some joke at my expense?” (Moliere 1.5 53-54). His brother-in-law does not have the merit to speak reason because he has not reach his “spiritual height” like Tartuffe has.
Orgon’s son, Damis, is not as important as Tartuffe is to Orgon. Similar to the Story of the Stone, the fathers believe someone else over their own son. Jia Zheng does not believe Bao-yu when he is misinformed about Golden’s and Bijou’s death. Bao-yu is unaware of any knowledge, “I honestly know nothing about this, he said. I don’t even know who or what Bijou is, let alone what you mean by ‘enticement’” (Xueqin 243). Jia Zheng does not believe Bao-yu, so, he flogs him. Orgon does not believe Damis when he confronts his father informing him about the ill intentions of Tartuffe with his step mother, Elmire. She also tries to advise Orgon, “I am amazed, and don’t know what to say;/ Your blindness simply takes my breath away” (Moliere 4.4. 39-40). He does not listen and stands by Tartuffe denouncing his son, “Madam, I know a few plain facts, and one/ Is that you’re partial to my rascal son; /Hence, when he sought to make Tartuffe the victim/ of a base lie, you dared not contradict him” (Moliere 4.4 42-45). Eventually, when Damis tries to confront his farther bout Tartuffe Orgon banishes him, “Out of my house this minute! Be off with you, / And never dare set foot in it again” (Moliere 3. 6. 64-65). Orgon has left aghast when he finds that this stranger, Tartuffe, is a hyprocrite when Elmire makes his see reality. It is too late because Tartuffe managed to gain the property, so only the King, the savour, can be their salvation.
The patriarchs are concerned with society’s perspective of the household. The feudal households are built on prestige where wealth is determined by property. Initially, both the heads of the family feel that the next generation is not up to standard with their set ideals. They are not concerned with their feelings, especially when it comes to affairs of the heart. Marriages are arranged to the benefit of the family. Bao-yu was in love with Dai-yu, and carried on their tragic love affair even though his family would not approve of their love. In the summary of chapters 35-96, it is revealed that arrangements are in order for the unifications of the “gold and jade” (Xueqin 260), Bao-yu is betrothed to Bao Chai because it is to the benefit of the family. The family concocts a plan to lie to Bao-yu and make him believe that he is going to marry Dai-yu, although really marrying Bao Chai. Mariane, Orgon’s daughter, is promised to her love, Valere, although she is later promised to Tartuffe. She relies on Dorine to speak on her behalf because she is unable to tell Orgon how she feels. Orgon insists, “ Yes, Tartuffe shall be/ Allied by marriage to this family, /And he’s to be your husband, is that clear? /It’s a father’s privilege…” (Moliere 2.2. 28-30.) Mariane relies on Dorine to speak to her father trying to convince him that this marriage should not be, “To give a girl like her to a man like him? /When two are so ill-suited, cant you see/ what the sad consequence is bound to be?” (Moliere2.2 49-51)
The family is the centre of the society which the basis is patrilineal descent. Even though the man is the head of the household, it can clearly be send that the father is not always reasonable and just. In both novels, this can be seen as the moral, that the person in power may be blinded and not realise it. The women are suppressed, although they so express their feelings which in reality they would not be able to. Dorine and Aroma are examples of the maids who had power and had the ability to speak freely. The family harmony and the roles are disrupted. The moral in the Story of the Stone is that the world is an illusion, and in Tartuffe persons may not be what they seem, an illusion. This illusion may be the cause for the dysfunction in the families.