Introduction: The Grand Procession to Yongcheng

During a pivotal period in the reign of Emperor Wu of Han, also known by his personal name Liu Che, a significant imperial pilgrimage took place to the ancient city of Yongcheng. This event was marked by elaborate ritual ceremonies venerating the Five Emperors, legendary sovereigns of Chinese antiquity. Accompanied by key advisors such as Gongsun Hong, Emperor Wu demonstrated his profound commitment to reviving and embodying the ideals of the “Sacred Zhou” dynasty, a golden age of virtue, ritual, and governance.

The grandeur of this pilgrimage was evident not only in the scale of the entourage but also in the meticulous organization of the ceremonies and the symbolic locations visited. The event offers a rich window into the Han dynasty’s deep engagement with Confucian thought, ritual propriety, and the political use of history.

Historical Context: Emperor Wu and the Quest for “Sacred Zhou” Ideals

Emperor Wu of Han , music, and governance were harmoniously aligned under sage rulers such as King Wen and King Wu.

The Han dynasty, particularly under Emperor Wu, sought to legitimize its rule by invoking these ancient precedents. The emperor’s patronage of Confucianism, which emphasized filial piety, ethical governance, and ritual observance, was a strategic cultural and political move to unify the empire and stabilize society.

Gongsun Hong, the emperor’s chief advisor and a staunch Confucian, played a central role in guiding these ideological pursuits. His understanding of the emperor’s intentions went beyond mere ceremonial display; he recognized a profound determination to embody and propagate the “Sacred Zhou” ethos.

The Ritual Procession and the Symbolism of the Pilgrimage

The pilgrimage itself was not a mere spectacle but a carefully orchestrated journey steeped in symbolism. The “lubó” or pilgrimage to ancestral temples and sacred sites was traditionally associated with paying homage to the dynastic founders and the deities that safeguarded the realm.

Although the scale of this particular procession was smaller than the grandest imperial expeditions—limited to a “small carriage” scale compared to the colossal “great carriage” or “law carriage”—it was nonetheless a magnificent affair. The imperial convoy moved with all the pomp of banners fluttering and guards arrayed, underscoring the solemnity of the occasion.

Upon arrival at Yongcheng, the emperor’s carriage stopped by the southeastern shore of the Yin Feng Pond. This serene location, surrounded by majestic phoenix trees and bathed in the soft light of an early winter day, became the stage for a blend of reflection and ceremony. The environment itself—yellow leaves rustling in the northwest wind, the clear blue sky—invoked the natural harmony prized in Confucian and Zhou thought.

Reflection at Yin Feng Pond: The Intersection of Poetry and Philosophy

At the pond, Emperor Wu disembarked with vigor, his thoughts immediately turning to the legacy of Zhou ritual and culture. His mind traversed centuries back to the days when the Phoenix’s mythical cry heralded the rise of King Wen’s virtuous reign—a reign that ended the tyrannical Shang dynasty and established the Zhou dynasty’s moral and political framework.

He mused aloud on a famous poem from the Classic of Poetry , one that celebrated the phoenix’s call on the high hills and the flourishing phoenix trees bathed in morning sunlight. This poem symbolized the harmonious order of the Zhou dynasty, whose system of rites, music, and governance ensured cosmic and societal stability: stars followed their courses, the sun and moon maintained their cycles, mountains stood firm, and rivers flowed unobstructed.

The emperor’s question to his council—why the Shang dynasty failed to achieve such perfection—revealed a deep engagement with historical causality and moral lessons. It was a moment that transcended mere ritual to become a philosophical inquiry into the nature of legitimate rule.

The Counsel of Gongsun Hong and Zhu Maichen

Zhu Maichen, another court official, responded by highlighting the grandeur of the Zhou era, noting that the poem also spoke of the nobles gathering in tribute to the Zhou king. He expressed optimism that under Emperor Wu’s enlightened rule, the Han dynasty would likewise achieve greatness, bringing distant peoples like the Rong and Qiang tribes under imperial submission and surpassing even the achievements of the Three Dynasties .

Gongsun Hong, however, took a more measured stance. Recognizing the emperor’s profound understanding of the Classic of Poetry, he chose to align his response with the emperor’s reference to the “Juan A” section of the anthology. Gongsun emphasized that the Zhou dynasty’s success lay in its governance through filial piety and virtue, which set a moral standard for all under heaven. He praised Emperor Wu’s promotion of Confucianism and the elevation of virtuous officials as part of a conscious effort to transform customs and rejuvenate the state.

This exchange underscores the symbiotic relationship between emperor and advisor in the Han court, where philosophical reflection informed political action and vice versa.

The Symbolism of the Phoenix Tree: Drinking or Luring the Phoenix?

As the ceremony progressed, the entourage moved beneath a massive phoenix tree, whose girth was so broad it required three people to encircle it. This tree became a focal point for a lighter, more intimate moment in the imperial procession.

Emperor Wu playfully questioned whether the pond by which they stood was called “Yin Feng” Pond. This subtle wordplay hinted at the deeper symbolic significance of the site. The phoenix, a mythic bird of virtue and renewal, was a recurring motif in Chinese cultural imagination, representing auspiciousness and moral authority.

Bao Sang, a court official, insisted that the pond was indeed where the phoenix drank water, hence “Drinking Phoenix Pond.” However, the emperor turned the question to his consort, Wei Zifu, inviting her thoughts.

Wei Zifu’s response was both modest and insightful. Though not a scholar by training, she had recently studied the poem under Emperor Wu’s guidance. She suggested that the poem’s reference to the flourishing phoenix tree and the phoenix’s arrival implied that the tree’s luxuriance attracted the mythical bird. Therefore, the pond might more aptly be called “Luring Phoenix Pond,” reflecting a natural magnetism rather than mere sustenance.

Her interpretation, blending poetic nuance with folk wisdom, impressed the assembled courtiers and lightened the mood of the delegation. It also illustrated the cultural sophistication present even among those not formally schooled, highlighting the permeation of Confucian and literary ideals into broader society.

Cultural and Political Implications of the Pilgrimage

This pilgrimage was more than a ceremonial journey; it was a deliberate enactment of political ideology and cultural revival. By physically retracing the footsteps of the Zhou sages, Emperor Wu and his court sought to embody and broadcast the values of ritual propriety, moral governance, and cosmic harmony.

The invocation of the Five Emperors and the Classic of Poetry served to anchor the Han dynasty’s legitimacy in a revered past, while the engagement with Confucian philosophy provided a framework for governing a vast and diverse empire.

Moreover, the participation of key figures such as Gongsun Hong and the intellectual exchanges during the pilgrimage reveal the dynamic interplay between ideology and governance. Such events were formative in the establishment of Confucianism as the state doctrine, which would shape Chinese civilization for millennia.

Legacy: Emperor Wu’s Pilgrimage in Chinese History

Emperor Wu’s pilgrimage to Yongcheng and his veneration of Zhou culture exemplify a critical moment in Chinese history when the past was actively mobilized to serve present political needs. This event contributed to the elevation of Confucianism from a philosophical school to the core state ideology, influencing the civil service examination system and the moral education of officials.

The ritualistic and literary dimensions of the journey reinforced the centrality of poetry, music, and ceremony in Chinese political culture. They also underscored the ideal that a ruler’s virtue and adherence to ritual were essential to maintaining cosmic and social order.

Furthermore, the anecdote involving Wei Zifu reminds us that historical events are enriched by personal moments and diverse voices, providing depth and humanity to grand political narratives.

Conclusion: A Journey Through Time, Ritual, and Ideology

The imperial pilgrimage of Emperor Wu of Han to Yongcheng stands as a fascinating episode where history, poetry, philosophy, and politics intersected. It illuminates how a ruler’s quest for legitimacy and moral authority was expressed through ritual journeys that connected the present with an idealized past.

By engaging deeply with the Zhou dynasty’s legacy and the Classic of Poetry, Emperor Wu and his advisors crafted a vision of governance rooted in virtue, order, and cultural continuity. This vision shaped the trajectory of Chinese civilization, leaving a legacy that resonates in the enduring importance of Confucian ideals and historical consciousness in East Asia.

In exploring this event, we gain not only insights into Han political culture but also a richer appreciation of how history and ritual can animate the spirit of a nation.