In order to rule the whole Tien-xia after defeating the Shang house in ancient China, the leaders of Zhou house tried to establish their legitimacy by applying the lineal primogeniture system, the difference of the number of the shrine-house according to the seniority of aristocrats, and prohibition of marriages between the same clan names. The purposes of these schemes were to united the people in the new gained territories in an orderly society in which everyone, from the King to the commons, had his own place. In a sense, the so-called ＂a state＂ was not only a political organization, but also a moral one in which the aristocrats were the role models of the commons and the social institutions vehicles to cultivate the sense of morals. That is to say, the essence of the political institutions in the Zhou dynasty were the ＂vehicles of the morals＂; and the vehicles like Bells, Tripods, Vessels, and Supplies were in fact the symbols and bodies of the aristocracy in ancient China. In the chaotic Spring and Autumn period, there were many princes and lords forced to exile abroad. For example, Lord Zhao of Lu prepared to take Lord Wen's Shu cauldron, Lord Cheng's resplendent divinatory shell, and Lord Ding's belt with its decorative mirror for those, who could help to restore him in Lu, to choose one from among these for his own use. On his deathbed, he bestowed gifts upon his high officers who accompanied along with him in his exile. He bestowed upon Zijia Yibo a pair of tiger-shaped jades, a jade ring, a jade disk, and light clothing, Zijia Yibo accepted all of the gifts. The other high officers then accepted their gifts. The article tries to explore the influences of ＂the vehicles＂ over the ruling classes in ancient China when they tried to use them to strengthen their legitimacy in exile; and the economic implications of these ＂vehicles＂ when it gradually became ＂national treasures＂ or ＂valuable treasures＂.