Due to the complete failure of the three-prison system, the rulers reflected after the victory of the Eastern Crusade. Zhou Gong believes that if the implementation of a system needs to consider and rely on human factors too much, then it is not an effective system; Rather than centralizing the Yin people and the Dongyi for supervision, it is better to migrate them to various vassal states and mix with different clans to disperse their power. Under the guidance of this principle, he moved a large number of Yin people to Qi, Lu, Tang and other countries.

The royal family began to prepare for the construction of the eastern capital of Chengzhou. The idea of establishing the Eastern Capital was conceived by King Wu before his death, but he died before he could implement the plan. Now it seems that the Zhou people can take this opportunity to recruit a large number of Yin people to build a city, and after completion, they can permanently settle Yin people in Chengzhou.

In the fifth year of the regency of the Duke of Zhou, the remnants of the Yin Shang of the old Shang Gyeonggi were requisitioned to build the eastern capital, which was completed by Cheng Zhou two years later. In order to deter the remnants of Yin Shang, the Duke of Zhou stationed eight divisions in Chengzhou, known as the "Eight Divisions of Chengzhou" in history.

After Cheng Zhou was completed, the Duke of Zhou announced his abdication and returned the royal power to his nephew. It turned out that as he grew older day by day, King Zhou Cheng's gaze on Zhou Gong had gradually changed from awe to suspicion and dissatisfaction, and there were many unfavorable remarks against Zhou Gong in the royal court.

However, after the abdication of Duke Zhou, he still failed to escape the center of public opinion, and the attacks on him inside and outside the royal family did not decrease but increased. The bad guys slandered him for retreating as advance, taking the opportunity to fight back, and even framed a serious illness that almost killed the king as a conspiracy planned by the Duke of Zhou himself. Zhou Gong felt that the danger of death was approaching step by step, so he fled from his royal family with infinite emotion and ran to the state of Chu to avoid the limelight.

When King Cheng raided the home of the Duke of Zhou, he found a prayer he had written during his serious illness. In the text, the Duke of Zhou prayed to the heavens for King Wen's speedy recovery, and prayed: If the heavens must take away a person's life, replace it with his own life!

The rumors were self-defeating, and King Cheng couldn't help but cry; He immediately sent someone to invite Zhou Gong back and reinstate him as an official. In the days that followed, the Duke of Zhou lived in Cheng Zhou for a long time to deal with the affairs of the east of Shaanxi (now Shaanxi County, Henan), and Zhao Gong was in charge of Shaanxi affairs in Haojing.

During his lifetime, the Duke of Zhou formulated the supreme program of dynastic governance, the "Zhou Li".

The Zhou Dynasty practiced a feudal system of rites: feudalism was a land system (previously introduced), and ritual was a political system. The basis of the ritual system is the blood system, and the core of the ritual system is the hierarchical system; The Rites of the Week have the dual attributes of both the Constitution and the Bible.

Regarding the reason for the emergence of the ritual system, Xunzi believes that people are born with desires, and desires are endless. What should I do if my desires cannot be satisfied? People will use all kinds of despicable means and force to fight; As a result, chaos has arisen in the world, and forces from all sides have fought endlessly. The Holy King was deeply worried, so he instituted "rites" to control people's desires and restrain their behavior.

The original meaning of the word ritual is sacrifice, and the concept of ritual has existed in the period of the Five Emperors (the so-called "Five Emperors" are the five highest priests). After thousands of years of evolution, the connotation of etiquette has been greatly enriched, and the "Zhou Li" stipulates all the behavioral standards of nobles from birth to death.

Etiquette is to stipulate what a person of what rank can and cannot do. Doing things within the prescribed scope is courteous, otherwise it is indecent and transgressive; At worst, they will be ridiculed, and at worst, they will be severely punished. From birth to death, people are subject to ritual at all times. For example, the funeral strictly stipulates the shape, size, and depth of the tombs of nobles at all levels, how many layers of shroud to wear, how long to park for burial, how many layers of coffins to use, and the specifications of burial goods.

Another example is the shape of the crown, the twelve sons of heaven, the princes of the princes nine, the upper doctor seven, the lower doctor five, because the scholar is not qualified to go to the court to discuss politics, it is not allowed to wear it.

The highest value pursued by "Zhou Li" is "order": the behavior of obeying order is justified and "justice"; It is what is permissible to behave properly, that is, to be "free". Therefore, the moral attribute of the Zhou Rite is higher than the legal attribute.

The so-called "ritual collapse" is the state in which the order of etiquette is broken; Zhou Li is the root of the hundred schools of thought of the pre-Qin princes, and it is precisely because the old order collapsed that the various primitive ideas contained in it were able to break free from the shackles, and the free combination of different ideas gave rise to new ideas, which led to the ideological explosion of "the pre-Qin princes and a hundred schools of thought contending".

Therefore, if there had been no decay of etiquette and the people still clinging to the decadent dogma of the twilight, the "Chinese" nation would have been ruled by the advanced ideology of Wenyin long ago.