This particular circumstance surprised the scholars.

They thought it was the emperor who was beginning to give in to them.

However, just when they thought that this was the emperor's submission to them, they found that the other twenty scholars and officials still did not have the emperor's permission to take office, and they still had to pay a fee of 20 million yuan to take office, and they could not be exempted from the fee.

The scholars and monks were puzzled, and at first they couldn't figure out what was special about those six people.

It wasn't until someone pointed out that these six scholars and officials who had been granted the permission to be "free officials" seemed to be scholars from families who studied ancient classics.

Let's take a look at it again, hey, it's really like this, those six people are all from studying ancient scriptures.

Then the attitudes of the scholars of the two major factions are quite subtle.

The contradiction between the ancient school of literature and the school of modern literature and scripture has always existed, and everyone is very clear that the dispute between them is fundamental and there is no possibility of reconciliation.

The ancient school of literature and scriptures are all rising stars who hope to get enough political power, but the current school of literature and classics controls the vast majority of political power and is not willing to share power with rising stars.

There has been a protracted and bitter debate over the recognition of the state.

At the end of the Western Han Dynasty, the attack of the ancient literature and scripture school was unsuccessful.

In the period of Wang Mang, Wang Mang, who was restructured in Tuogu, chose to stand for the softer ancient school of literature and scriptures for his own interests, and set up scholars such as "Mao's Poems", "Zuo's Spring and Autumn", "Zhou Guanli", etc., and raised them to a high position, standing side by side with today's scriptures, which was a glorious period of ancient scriptures.

The struggle between the ancient and modern schools of literature and scriptures is not the end of the new period.

After Wang Mang's rapid demise, of course, the scholars of the ancient scriptures school were also attacked, and a large number of ancient classics were scattered, and the ancient scriptures who clinged to Wang Mang were liquidated.

However, Liu Xiu, who founded the Eastern Han Dynasty, realized the opportunity that the struggle between the two schools might bring, and was equally dissatisfied with the ideological and theoretical guidance that Jinwen Jingxue brought to his dynasty, so he inherited some of Wang Mang's policies.

Liu Xiuli overrode public opinion, ignoring the strong protest of the Jinwenjing school, and established "Zuo's Spring and Autumn" as an orthodox academic and established a scholar, which stood side by side with the "Ram Spring and Autumn" of Jinwenjing.

I don't want to use your higher-level theoretical guidance, but I want to make some improvements to some of the following specific ways of doing things, you can't help but let me try, right?

In the face of the threat of imperial power, the modern literary school had to compromise.

But at the same time, they also believe that as long as "Zhou Guanli" is not established as an orthodox academic, as long as the "Rites" belonging to the modern literary school is still the highest guiding theoretical ideology of the Luoyang court, then no matter how the gang of "Zuo's Spring and Autumn Period" tosses underneath, the main theme of the modern literary school dominating the government will not change.

What's more, at that time, "Ram Spring and Autumn" was still the official academic of the Eight Classics, and this point has not changed.

As a result, the power of the ancient Wenjing school still maintained a certain scale, and it was able to stand in the court and continue to fight against the modern Wenjing school.

However, as the current literary school judged at the time, as long as "Etiquette" as the core guiding ideology and theory of the entire Eastern Han Empire has not been shaken, no matter how much the people in "Zuo's Spring and Autumn" toss, they will dance in shackles.

At that time, the still weak school of ancient literature missed this window period and failed to gain a firm foothold.

Therefore, during the period of Emperor Zhang of the Han Dynasty, at the White Tiger View Conference, out of consideration of his own interests, Emperor Zhang of the Han Dynasty decided to unify his academic thinking again and depose the Zuo Spring and Autumn Scholars, so that the students of the ancient Wenjing school could not continue to be officials by studying the Zuo Spring and Autumn Period.

This act greatly weakened the power of ancient scriptures, and now the classics once again gained the upper hand.

They feel like they can rest easy.

However, as early as the late Western Han Dynasty, modern classical literature and classics gradually fell into rigidity and cumbersomeness, and combined with the proverbial weft, it was delusional, and compared with the ancient classics that were more pragmatic and more willing to cater to the rulers, they lost their vitality and practical significance.

Moreover, the behavior of the modern Wenjing school of using its power to wantonly suppress the ancient Wenjing school and the scholars of the school has also aroused the dissatisfaction of a large number of rising stars, and they are even more dissatisfied with their monopoly of academic and political interests, and they regard the ancient literature and classics as their life-saving straw and hold on to it.

Therefore, although the ancient literature school was suppressed politically, it did not die, but became more and more tenacious and blossomed among the people.

Compared with the inheritance mode and increasingly rigid thinking mode of the modern Wenjing school, which is limited to bloodlines, lineage, and tradition, the ancient Wenjing school is more open-minded, more willing to accept fresh blood, and does not pay so much attention to origin in terms of inheritance.

As a result, famous masters of ancient literature and scriptures such as Ma Rong, Xu Shen, Zheng Xuan, Jia Kui, Fu Qian, and Lu Zhi emerged.

They used the theories of ancient scriptures to annotate the Confucian scriptures, and widely disseminated their scriptures and meanings to the scholars of the world and even the landlords who were not scholars, which were sought after and recognized by a large number of scholars.

Therefore, in the folk, in the early and middle Eastern Han Dynasty, the ancient scriptures have appeared to overwhelm the momentum of modern scriptures, and this trend has become more and more obvious in the middle and late Eastern Han Dynasty, and at the end of the period, it is directly a fact.

The most typical representative is Zheng Xuan.

Zheng Xuan was implicated in the disaster of the party and was imprisoned, so he returned home and wrote a book with peace of mind, which was incredible.

Although he is also proficient in modern scriptures, his main position is to interpret the scriptures from the standpoint of ancient scriptures, and they are widely disseminated, and there is no narrow way of transmission that modern scriptures are limited to family bloodlines and family lineage, so the audience is very wide.

At this time period, Zheng Xuan's scholarship has been completed, and he is still imprisoned, but his scholarship has spread throughout the territory of the Han Dynasty and has been widely recognized.

On the surface, the Five Classics and Fourteen Laws are still officially licensed academics, suppressing ancient scriptures and scriptures, but in the civil environment, the situation of the two sides is completely opposite.

Zheng Xuan's note on the ancient scriptures of the tuition of the "Yi" is popular, but the "Yi" of the Shi, Meng, and Liang Qiu of the current Wenjing is not taken seriously.

Zheng Xuan's annotated "Ancient Texts and Books" are popular, but the "Books" of Ouyang and Xiahou of the current Wenjing are not taken seriously.

Zheng Xuan annotated the popularity of Mao's poems in the ancient classics, and the "poems" of the Qi, Lu, and Han families in the current classics are not taken seriously.

The vast number of second- and third-rate scholars who were excluded from the political interest system of modern literature and classics pursued Zheng Xuan's scholarship with a vengeance, pursued Zheng Xuan with a vengeance, bowed to him, raised him to a high position, and called him the [God of Scriptures].

So [Zheng Xue] was born.

The birth of Zheng Xue has made the controversy between modern and ancient texts come to an end in form, and in the folk environment, modern literature and classics have been completely suppressed by ancient literature and classics in a semi-active and semi-passive manner, and a large number of scholars are studying ancient literature and classics, spurning modern literature and classics.

In this kind of folk environment, the major families of today's literature and classics have actually been seriously isolated, and there is quite a feeling of enclosure and self-sprouting, in addition to still occupying an absolute active position in politics, in the field of public opinion, it has fallen behind and is difficult to exalt.

Therefore, the scholar families of the Wenjing school can only continue to cling to their political interests and dare not let go, becoming more and more closed and rigid, and falling into a vicious circle.

But decay is visible to the naked eye and cannot be denied by objective existence.

Not only the scholars of second- and third-rate families, but even some figures such as concubines from modern literary and scriptural families are more willing to take alternative means to seek benefits for themselves.

For example, Yuan Shao.

In this context, Liu Hong's actions have aroused great concern and panic among the scholars of the Wenjing School.

They are worried that this is a precursor to some kind of bad policy.

They asked the emperor to treat everyone equally, appoint the remaining 20 officials to serve as Taishou, and not to spend money and not engage in specialization.

However, Liu Hong still went his own way as if he hadn't heard it.

Not only that, but he also made a decision that stunned the scholars of the Jinwenjing School.

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PS: I don't hear the manuscript outside the window~~~