The Beauty of the Three Dynasties Condensed into a Single Chapter: A Deep Interpretation of "Yan Yuan Asking about Governing the State" in the Analects of Confucius, Weilinggong
This article provides a rigorous analysis of the "Yan Yuan wen weibang" passage in the *Analects*, examining Confucius’s political pedagogy—centered on the calendar of the Xia, the carriage of the Shang, the ceremonial cap of the Zhou, and the music of Shao—as a synthesis of the essential wisdom of the Three Dynasties. By situating these practices within the broader framework of Confucian statecraft, the study elucidates the idealized civilizational paradigm of the tradition and the enduring philosophical significance of its transmission.
1. What is a "Carriage" (Lu)$31
The Master's second answer was "Ride the carriage of the Yin." "Carriage" refers to a vehicle, specifically the large carriage used by the Son of Heaven or feudal lords.
In the pre-Qin era, the carriage was not just a means of transportation; it was a symbol of status, a carrier of rituals, and a weapon of war. From the legendary creation of the carriage by the Yellow Emperor to the car-and-horse systems of the Three Dynasties, the carriage held a vital place in ancient Chinese civilization.
The Zhouli: Chungan details the five-carriage system of the Zhou Dynasty:
The King has five carriages: one is the Jade Carriage... for sacrifice; the Gold Carriage... for receiving guests; the Ivory Carriage... for morning audiences; the Leather Carriage... for military purposes; the Wood Carriage... for hunting.
Zhou carriages were divided into five grades, used for different occasions. They were decorated with intricate carvings of jade, gold, ivory, and dragon patterns.
The carriages of the Yin Dynasty, by contrast, were much simpler and more rustic. Yin carriages focused on utility, with few decorations, embodying a cultural spirit of "valuing substance."