At the birthday banquet held by the white lord for the head of the family, Mao Min, the princess Xiyuan Temple used the excuse to make trouble, but Naoxiu had no interest in debating with him at all.

Why?

Although Xiyuan Temple was one of the Nine Elders in the future and was considered to be the last defender of the co-governance, he was only sixteen years old now, and he was limited by his knowledge and experience, let alone understanding the glorious reform of England, and I am afraid that even what he said in the future would not be able to agree with it now.

For example, the following two sentences:

"It is wrong to treat the emperor as a god, he should be treated as a human being."

"It is necessary to make the people lively, cheerful, upright, and promising, and not to fall into generosity, tragedy, and bias. Nowadays, people in the face of adversity are often role models for young people to follow. Such an approach would leave a legacy of disadvantage and would not be commensurate with the prosperity of the country today......"

The current Xiyuan Temple, if he knew that he would say this in the future, he would probably faint immediately.

Why?

Because today's Fusang, except for the northern land where the Naoxiu forces are located, there is no soil for this kind of ideological survival - building ships in the desert, isn't this nonsense.

Actually, Naohide and others also felt strange before:

Since the end of September of the second year of Bunkyu (1862), when the allied forces of Aizu and Hakuju entered Kyoto, people from all walks of life in Kitachi and Kyoto have been in contact, and the most difficult ones to deal with are the ministers, the Langshi, and the monks and priests.

Isn't it surprising that in terms of the level of knowledge and education, from low to high, it should be the common people, the townspeople, the merchants, and the above-mentioned people, and it is more difficult for them to communicate with each other.

It was not surprising that it was later concluded that it was not at all surprising:

The promotion of agriculture and free medical care in the vicinity of Mibu Village, the support of merchants and handicrafts in Kyoto, and the importation of profitable goods benefited the common people, townspeople, and merchants, who of course had an easy way to deal with.

As for the monks and priests, in other places, they may still take a look at the northern land because of commercial factors, but where is this, it is Kyoto, there are countless famous palaces, and there are many believers, so they don't take this interest in their eyes at all.

It was the turn of the last ministers and the ronin, and their demands were even higher.

Among them, some of the ronins were attracted to the Northland by the white lord, but most of them were cornered, but those who had a little ability or a little prestige did not open their mouths from the territory of a hundred stones, and closed their mouths to ask for important positions, and they were completely a group of service fans.

But why is that? The white lord is not looking for a father, so he can only be grateful to these people.

As for the ministers, most of them are high.

People are very kind to the ronin, that is, the ronins are sensible - respectful and obedient, and the group of people in the north who have stiff spines can't get along with these people.

According to Eto Xinping's words, that is, "the secretary deceives people with big words, but he is useless inside; And Langshi has a lot of blood, but he can't hold on to it. ”

To put it bluntly, most ministers and ronins are stubborn and old-fashioned, living in the world they have drawn all day long, and they can't excite themselves.

If we count from the second visit of the black ship in 1853, although it has been 11 years since the founding of the country, in fact, although Fuso was crumbling by the shock, the roots are still dying and struggling.

There is no way to do this, "the illness comes like a mountain, and the illness goes like a thread".

In any respect, whether it is education or academics, including the economy, people's livelihood, etc., Fuso is still in the process of painful transformation - according to Okubo Riji, that is, "Fuso is just on the road".

Later generations commented that the shogunate was conservative, but that was compared with the new government that succeeded in the Restoration, and from now on, the shogunate is the vanguard of the founding of the country:

Although the development of the orchid industry is slow, it is making progress after all.

Of course, there are a lot of old-fashioned people in the shogunate, but after all, there are outright reformers such as Matsudaira Yoshinaga, Ido Hiromichi, Oguri Tadashun, and Hori Toshiki. In addition to these people, even old people such as Ken Hori tried to cheer up.

Speaking of which, this is much better than the minister who talks on paper and boasts about himself.

This is also the reason why Naohide and others currently support the shogunate - if the shogunate is abandoned to honor the king, the current bell will not be cast copper, and the strength will be nowhere to go.

Thinking of this, Naoxiu became more and more reluctant to take care of Xiyuan Temple.

However, although Naohide was not happy, there was no shortage of boots during the banquet, and seeing that Naohide didn't answer, Tosa's Takeshi Hanhei Tai said something about it:

"Lieutenant General Right Guard, did the people below say something bastard?"

Hearing this, Naoxiu glanced at Wu Shi with a smile.

It stands to reason that Takeshi had entered Naohide's private school in Kochi Town, and he was a distant relative of Ryoma, so he should be counted as his own.

But now Tosa's internal fighting is fierce, the old feudal lord Toyonobu Yamauchi and the ruling old Yoshida Motoyoshi, the two of them have a tendency to tear their faces, and Takeshi disregards the friendship with Yoshida's teachers and students, and serves as the close man of the old feudal lord.

Yoshida Motoyoshi has a close relationship with Naohide and Oguri, and Takeshi does this, and Naohide can't believe that he is his own person now.

At this time, he finally found the ladder of Xiyuan Temple, and he began to talk endlessly......

Zhixiu carefully distinguished, what he said was actually the same old three, "Righteousness is not respectable? What can people say? Is the courage of the benevolent invincible? ”

The so-called righteousness actually refers to the white lord's "unruly" and lack of respect for the court and the minister.

And what people say, it means that the white main soldiers are mavericks in Kyoto, especially the short hair in Western clothes, which does not conform to the tradition at this time - as for what is called tradition, it is natural to say that the ministers have existed since the beginning of the world.

As for the courage of the benevolent, it is the heart of Xiyuan Temple that is empty:

Since two major victories over Rucia, the Northlands have been among the strongest men. And after guarding Yokohama last year, the white main soldiers were called Far Eastern strong soldiers by foreigners.

Xiyuan Temple mentions the courage of the benevolent, which means "as long as you have benevolence and righteousness, there is nothing to fear from the northern soldiers."

What is called the fish duster, what is the small judgment for the cat, what is said by Xiyuan Temple now, this is the case for Zhixiu - not at all.

The righteousness, human words, and courage of the benevolent are actually rooted in righteousness, and the others are just entangled. And the root of righteousness lies in "respecting the king".

In fact, Xiyuan Temple just "knows what it is, but doesn't know why".

Why should we honor the king? On what basis? He couldn't tell any of that.

According to Naoxiu's thoughts, this king is nothing more than three aspects, that is, Shinto, Confucianism and Fusang Guoxue:

From the perspective of Shinto, the royal family is descended from the gods, and Fuso was created by the ancestors. If you don't respect the king, then you don't forget your ancestors.

Confucianism is the most important thing about "propriety" and "righteousness". There is nothing wrong with the royal family, so the upper and lower dignity always has to be talked about, so it is necessary to respect the king.

As for Fuso Chinese Studies, it goes one step further:

Guoxue was originally a doctrine based on Fuso itself, and it was inevitable that it would raise its own value.

Therefore, in addition to advocating ancient studies such as waka and local traditions such as Shinto, the Fuso royal family, which has been on the line for thousands of years, has naturally become a symbol of the particularity of Fuso.

In particular, in Mito Studies, the Huayi Theory, the Wang Ba Theory and the Shoyi Theory, in order to elevate themselves, they even did not hesitate to forge and fabricate them.

For example, in his fundamental work "The History of the Great Fuso", in order to create the particularity of Fuso and prove that Fuso is good, Mito scholars fabricated evidence of the imperial family throughout the ages—which is similar to the classics such as "Kojiki" and "Fuso Shoki".

Personal notes or something, regardless of whether the evidence is true or false, as long as it is favorable, they will be stuffed into it.

Now, when the Westerners were persecuting Fuso, the Fuso people changed from arrogance to inferiority and sensitivity, and the Mito doctrine was not very popular in the world—of course, the economic turmoil caused by the opening of the port was a hotbed for the widespread spread of the Mito doctrine.

You can pull out the radish and bring out the mud, and while it is popular, the saying that the king of Mito is also very popular.

As a result, the Chinese culture developed by the Tokugawa shogunate for more than 200 years, coupled with the current era of Western persecution, has led to the rise of the retro distorted cognition of "respecting the king".

For Xiyuan Temple, he is the minister, and in addition to the "respect for the king" and the royal family, the court minister also followed the chicken dog to ascend to heaven, so he is very keen on this.

But for the other ten people in the main hall at this time, the inside of the king is not so simple:

As for the king, there are several advantages, one is that it can unify people's hearts, one is that it can suppress the shogunate by using the name, and the other is that it is easy to cause ghosts and gods to stay away.

To put it bluntly, the Fuso royal family has been inherited for thousands of years, and it is the head of Shinto, so this fame does not need to be in vain; The shogunate was powerful, and the risk of head-on confrontation was high, so it was better to suppress it in the name of the imperial court.

And for those who have a heart, the most important thing is that "respecting the king" can also be extended to "royal government retro".

In fact, the king is just an appearance, and the royal family and the ministers are flashy and useless, which is recognized by the shogunate, the princes, and the people, so after the "royal government is retro", this major policy will inevitably be transferred from the hands of the shogunate to the hands of the newly rising parties.

In the final analysis, the proliferation of the "respect for the king" in Mito studies is also fueled by Confucian scholars who advocate the co-governance of hypocrites.

Of course, there are also special cases that are not influenced by the Mito School of National Studies and Confucianism, such as Yokoi Toki, the mastermind of the president of the shogunate, who wanted to emulate the glorious innovation of England - the king of the Keieichi line was not anti-shogunate, and he was more worried about the country and the people, and his main purpose was to tide over the difficulties together.

And today to celebrate the birthday of the head of the White Lord Matsudaira family, Mao Min, the eleven people sitting in the main hall, here facing the interest of the king, Naohide dares to vouch, except for the two ministers Iwakura and Xiyuan Temple, there is no one.

Even Tosa's Takeshi Hanheita, don't look at him jumping out to hold boots for Xiyuan Temple, it also has another purpose - either because of the combination of public and military forces to win over the minister, or because he wants to share the power of the "royal government retro", in short, this is also a governing animal, don't try to deceive him by respecting the king's vanity.

Therefore, although with the help of the ladder handed by Wu Shi, Xiyuan Temple was gushing endlessly during the banquet, but Naoxiu still didn't bother to pay attention to him:

"You can't wake up a person who is pretending to be asleep".

As far as Fuso's current bird appearance, not to mention the boastful and stubborn Saion Temple, even Iwakura, who is scheming, Naohide doesn't want to negotiate.

Why?

Because interests are not aligned.

Zhixiu can't get the benefits that can satisfy everyone, so words don't work at all, so you can only choose to pull a wave and fight a wave.

Seeing that Naoxiu has been refusing to take over, in the end, it was Gongqing Iwakura who came forward to persuade his little brother. But the atmosphere of the banquet has been completely destroyed, so in the end everyone can only break up unhappily.

April 8, 1864, the first year of the Genji era, was the birthday of the Flower Worship Buddha and the head of the White Lord's family, Mao Toshi. After that, preparations began in Kyoto and outside of Kyoto for the "Aoi Festival".

The Aoi Festival is one of the three festivals, in which the Fuso Emperor, the shogunate, and the ministers and princes in Beijing all participate.

At this time, Mori Dinghiro, the son of Choshu who defended himself in Kamilo, had also rushed to the vicinity of.

As a result, at the Times Theater, where all the characters are in place, the curtain finally opens, and the results of this performance will determine the direction of Fuso in a few years.