Although we are concerned about eating and sleeping, there are actually not many people who actually do this.

When eating together, it is not the kind of old Confucian family. Few people can stand the feeling that they just eat and don’t say anything. So Cao Song kept asking about his hometown and Guo Peng also answered one by one.

After drinking and eating, Guo Peng fully demonstrated the true nature of a big eater. Cao Song and Ding were very happy, which made Cao Chi very happy.

Yes, you have to eat more, and the more you eat, the better. It is different from those gentle and scum who are particular about it. Such people are most accustomed to their appetite.

Born to be our family!

Cao Chi thought so.

Seeing that Guo Peng was eating so much, Ding kept asking Guo Peng if he was enough to eat, whether he wanted to eat a little more, and some venison, fish, etc. Guo Peng hurriedly said no.

So the main meal ended. After the meal, the servants of Cao Song's family served some fruits, pastries, and tea.

"Luoyang has many fruits, and many of these fruits cannot be eaten in Qiao County. Come on, Xiao Yi, eat them."

Cao Song asked Guo Peng to eat the fruit, but Guo Peng was not polite. He picked up a slice of fruit and put it in his mouth. When he bite, the juice filled his mouth. It was sweet and delicious, and it was still refreshing.

It is mid-to-late May now, and the weather is getting hotter. After just finishing the meal, Guo Peng felt a little sweaty. Now he eats some crispy and sweet fruits, and it feels very good.

Cao Song also told Guo Peng that there were a lot of ice cubes in the ice cellar at home. When the weather was hot, he would take some fruits into the ice cellar.

The family eats some, and when there are distinguished guests, they will also entertain some. When the distinguished guests come, they will also squeeze out juice and knock on ice cubes and put them in it for the distinguished guests to enjoy, which makes them look very proud.

"Xiao Yi doesn't have to worry. I have dug an ice cellar for you in the residence of the Taixue School and stored some ice cubes. If you want to use it, open it and use it. There are many fruits at home. If you want to eat, ask someone to come back to get whatever you want. You can't treat my son-in-law badly."

Cao Song is worthy of being a rich man, and his every move is the same, rich.

And everyone in the Cao family feels like this.

Cao Chi also said that there were three or five ice cellars there, saying that he was most afraid of the heat. When he got home, he would send someone to send an ice cellar to Guo Peng's side. If Guo Peng used up the ice cubes, he would send someone to his side to make it. You're welcome.

To be honest, this feeling of getting something for nothing is really good, and it meets the most primitive need of inertia in human nature.

Of course, Guo Peng knew that they were not without seeking anything.

But this does not prevent Guo Peng from enjoying these generous treatments now, right?

He is also afraid of heat.

Moreover, Cao Song was really well prepared, and his personality was very good. He was not aggressive. He even considered some of Guo Peng's own ideas. He did not ask Guo Peng to live in his house, but instead built a single house for Guo Peng to live in at the Taixue School, which fully took care of Guo Peng's self-esteem.

Since that's the case, Guo Peng can only thank him seriously and express his happiness.

Guo Peng's statement made Cao Song very happy.

After using up the fruits and vegetables, the common topic was finished, Ding left, and there were three men left in the hall, so it was time to talk about the main topic.

"There are not many people who have chosen to worship in Tongzilang, and this year there are only a few people. It will not be difficult to ask about Tongzilang. You already know the questions and answers, and some related joints have been opened. So Xiao Yi, you only need to study in the Imperial Academy, and you don't have to worry about anything else."

Cao Song showed his abilities and told Guo Peng that he didn't have to worry about other things at all, just study.

In fact, Guo Peng was still a little depressed because he could really easily answer those questions, but Cao Song made himself a relationship householder who was completely dependent on relationships to make a living.

But then I thought about it, am I a relative?

Without this relationship with Cao Song, could he enter the Imperial Academy as a boy boy?

It is a lucky and unfair thing for ordinary scholars who have no way to enter the Imperial Academy at the age of fifty, and they will have to be sixty years old to have the opportunity to be selected as officials by the court. And they can enter at the age of twelve.

There is no fairness in the world, and Guo Peng will not do anything like being good at getting cheap and being good at it.

As troubled times are coming, survival is the biggest problem. Not accumulating enough political capital now, survival in the future is a big problem.

"Thank you for your care, my son-in-law is very grateful."

Guo Peng recognized this love and said that he was not unhappy.

This made Cao Song feel relieved. Cao Song originally thought that Guo Peng would be a little unhappy because of his actions, and felt that he despised his talents and things like that.

The main reason was that Cao Song did not understand Gongyang Studies and did not know whether these strategies were easy or difficult. Shangshu, who had collected money, did this based on the principle of helping people to send Buddha to the West. He naturally accepted it like this, and he had spent all the money anyway.

But seeing that Guo Peng was not unhappy, Cao Song was also happy.

"It's no problem to enter the Imperial Academy, but Xiao Yi, have you ever thought about how to study after entering the Imperial Academy?"

Cao Song has asked the question.

During the Western Han Dynasty, there were only doctors of the Five Classics in Taixue, and the five doctors corresponded to the five Confucian classics of "The Book of Songs", "Shangshu", "Rites", "Book of Changes" and "Spring and Autumn".

A doctor can teach hundreds or even thousands of children, while the largest number of students in the Imperial Academy was 30,000.

Then with the development of classics, the inheritors of the five doctoral doctors appeared excellent people who had different explanations of classics, and each classic was derived from different factions and their inheritors.

So by the end of the Western Han Dynasty, the early Eastern Han Dynasty, there were already fourteen doctors in the Five Classics, known as the Fourteen Doctors of the Five Classics, and it has not changed until now.

For example, those who study "Shangshu" include the three doctors of Ouyang and Xiahou families, and the classic of the Yang family of Hongnong is "Shangshu Ouyang".

Those who study the "Yi" have four families, including Shi, Meng, Liangqiu and Jing. The classic of the Yuan family of Runan is "Yi Meng".

The so-called family traditions are generally rights only available to top gentry.

Because an ancestor in his family studied classics with an early doctor, he was very outstanding and recognized by the doctor and was qualified to be a disciple of the founding sect and inheritance. Even if he mastered the right to interpret this classic.

From then on, the children and students from this family could not go through the Imperial Academy. When they were old, they could become officials by taking the path of filial piety and integrity, saving them from the intermediate links.

Instead of the children and students of this family, they have to rely on their background and luck to enter the Imperial Academy to study a certain classic, and then pass the unified selection of the Han government to become officials.

In other words, those who have the right to interpret a certain classic can prosper the entire family. From then on, the family's children will be able to directly sanction filial and honest officials without going through the Imperial Academy and can also recruit disciples. The outstanding disciples are also qualified to directly sanction filial and honest officials.

The Yuan family of Runan mastered the classic interpretation power and qualifications for the "Mengshi Yi" and became prosperous, forming a situation where the three ministers of the four generations were three.

The Yang family of Hongnong mastered the "Ouyang Shangshu", and there was also a situation of four generations and three ministers, and they could be called the world's wealthy family.

As for the Langya Wang family, who reached the peak of the gentry and wealthy families in the Jin Dynasty, it is the family tradition of "The Legend of Gongyang in the Spring and Autumn Period of Yan Family".

In other words, these families that master classic inheritance have the qualifications to be officials, and their authority is no less than that of the Eastern Han government, or even higher than that of the Eastern Han government in the local area.

The students they taught went out to be officials by filial piety and honest, and the Eastern Han government also recognized them. These people were scattered to local localities as officials, which is the so-called "disciples and former officials all over the world."

In other words, there are not many people who can learn these scriptures, and there are also many who copy and collect these scriptures, but only a few fourteen inheritors recognized by the 14 schools of thought have the right to interpret and grant the authorization.

The disciples of the fourteen genres of scripture formed the basis of bureaucracy in the entire Eastern Han Empire and were the main source of officials.

By monopolizing the power of cultural education and classic interpretation, the gentry also monopolized a considerable part of political power, linked academic and political power, guiding public opinion, and thus mastering the power that can resist imperial power.

With the decline of the imperial power of the Eastern Han Dynasty and the establishment of the rules of the game for the gentry, the implementation of the Nine-rank Zhongzheng system was marked by the implementation of the Nine-rank Zhongzheng system, and the vast number of cold clans were restricted from their career paths. It became impossible for the common emperors and high-ranking officials of the Western Han Dynasty to appear.

With this as a representative, the Sima emperors of the Jin Dynasty were originally from the Sima family in Hanoi and were from the gentry.
Chapter completed!