The progenitor of the Yin dynasty was Xie (pronounced “Xie”), whose mother was named Jian Di. Jian Di was the daughter of the You Song clan and the second concubine of Emperor Ku. One day, Jian Di and two other women went to bathe in a river. They saw a swallow drop an egg, which Jian Di picked up and swallowed, leading to her pregnancy and the birth of Xie. As Xie grew up, he assisted Yu in controlling the floods and made significant contributions. Emperor Shun then commanded Xie, saying: “Now the people do not love each other. The five relationships of father and son, ruler and subject, husband and wife, elders and juniors, and friends are not in harmony. You shall serve as the Minister of Education and earnestly implement the education of the five relationships. The implementation of the education of the five relationships should be based on the principle of leniency.” Xie was enfeoffed in the land of Shang and granted the surname Zi. Xie rose to prominence during the eras of Emperor Yao, Emperor Shun, and Yu the Great, accomplishing many things for the people and leaving a remarkable legacy, thereby enabling the people to live in peace and stability.
After Xie’s death, his son Zhao Ming succeeded him. After Zhao Ming’s death, his son Xiang Tu took over. After Xiang Tu’s death, his son Chang Ruo became the ruler. After Chang Ruo’s death, his son Cao Yu ascended to the throne. After Cao Yu’s death, his son Ming succeeded him. After Ming’s death, his son Zhen took the throne. After Zhen’s death, his son Wei became the ruler. After Wei’s death, his son Bao Ding succeeded him. After Bao Ding’s death, his son Bao Yi took over. After Bao Yi’s death, his son Bao Bing became the ruler. After Bao Bing’s death, his son Zhu Ren succeeded him. After Zhu Ren’s death, his son Zhu Gui took the throne. After Zhu Gui’s death, his son Tian Yi succeeded him. This Tian Yi was Cheng Tang.
From Xie to Cheng Tang, the capital was relocated eight times. It was not until Cheng Tang’s reign that the capital was finally settled in Bo, in order to follow the example of the former king Emperor Ku and return to the ancestral land. Cheng Tang wrote the “Imperial Edict” to report the situation of the capital relocation to Emperor Ku.
During the Xia dynasty, Cheng Tang served as a regional lord and had the authority to wage war against neighboring vassals. Ge Bo did not offer sacrifices to the gods and spirits, so Cheng Tang was the first to attack him. Cheng Tang said: “I have said this: A person can see their own appearance by looking into the water, and by observing the people, one can know whether the country is well-governed or not.” Yi Yin said: “How enlightened! Only by being receptive to good advice can morality be improved. In governing the country and nurturing the people, those with virtue and good deeds should all be appointed as officials of the court. Strive, strive!” Cheng Tang said to Ge Bo: “Since you do not respect and follow the mandate of heaven, I will severely punish you without any leniency.” He then wrote the “Tang’s Expedition,” recording the situation of the expedition against Ge.
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Yi Yin was named A Heng. A Heng wanted to meet Cheng Tang but was troubled by the lack of an opportunity, so he became a male servant in the dowry of the You Xin clan, carrying a rice pot and chopping board to meet Cheng Tang. He took the opportunity to discuss the flavors of cooking to offer advice to Cheng Tang, persuading him to implement the royal way. Some also say that Yi Yin was originally a hermit with talent and virtue who was unwilling to hold office. Cheng Tang sent people to invite him five times before he agreed to come and follow, telling Cheng Tang about the deeds of ancient emperors and nine types of monarchs. Cheng Tang then appointed him and entrusted him with the management of state affairs. Yi Yin once left Shang Tang to go to Jie of Xia, but because he saw Jie’s tyranny and was extremely disgusted, he returned to the Shang capital Bo. When he entered the city through the north gate, he met the virtuous ministers of Shang Tang, Nu Jiu and Nu Fang, and thus wrote “Nu Jiu” and “Nu Fang,” describing his feelings when he left Jie of Xia and returned to the Shang capital.
One day, Cheng Tang went out hunting and saw nets spread in all directions in the suburbs. The person setting the nets prayed, saying: “May those coming from the sky, from the earth, and from all directions enter my nets!” Cheng Tang heard this and said: “Alas, this will exhaust all the birds and beasts!” He then removed three sides of the nets and had the person setting the nets pray, saying: “Those who want to go to the left may go to the left, and those who want to escape to the right may go to the right. Those who do not obey the command shall enter my nets.” When the vassals heard of this, they all said: “Tang is truly extremely virtuous, even the birds and beasts have received his favor.”
At this time, Emperor Jie of the Xia dynasty was enforcing tyranny, living in debauchery and lawlessness. Meanwhile, the Kunwu clan, a rebellious vassal, rose up in revolt. Emperor Tang of Shang, supported by his fellow lords and accompanied by Yi Yin, raised an army. Emperor Tang personally wielded the great axe to lead the charge. He first marched against Kunwu, then turned his attention to overthrowing Emperor Jie. Emperor Tang said, “Listen carefully, all of you. It is not out of personal ambition that I raise an army; it is because Emperor Jie has committed countless wrongs. While I have heard your complaints, the crimes of Emperor Jie are undeniable, and out of reverence for Heaven, I dare not turn away from this campaign. His crimes are so grievous that it is Heaven’s command for me to punish him. Now, you say that our ruler neglects the welfare of the people, abandoning our agricultural work to wage war. You might ask, ‘What exactly are Emperor Jie’s crimes?’ Well, Emperor Jie imposed forced labor on the people, exhausting the strength of the Xia people. He subjected them to heavy taxation and plundered the nation’s wealth. The people have grown weary, and they say, ‘We would rather perish with him than continue under such tyranny!’ Emperor Jie’s actions have reached such a point that I must act. I call on all of you to join me in carrying out Heaven’s punishment. I will reward you handsomely for your loyalty. Do not doubt me—I will keep my word. If any of you defy my oath, I will punish you without mercy!” Emperor Tang issued these words to his herald, recording them in the “Tang Oath.” At this time, Emperor Tang was known for his valor and was therefore called “The Martial King.” He defeated Emperor Jie at the former territory of the You Song clan and pursued him to Wutiao, where the Xia army collapsed. Emperor Tang, seizing the advantage, continued his campaign against the loyalists of Emperor Jie, including the clan of Zong. He seized their treasures, and the ministers Yi Bo and Zhong Bo recorded the “Dian Bao” to establish the national treasures.
After conquering the Xia dynasty, Emperor Tang considered replacing the Xia ancestral deities, but the god of the land, Gulong, the son of the ancient Gonggong, was unparalleled in his ability to regulate the waters and was revered. Therefore, Emperor Tang decided not to replace the deity, instead composing the “Xia She,” which explained why the Xia god could not be replaced. Yi Yin made the war’s achievements known to the lords, and from that moment on, they all submitted to Emperor Tang’s authority. He ascended to the throne, bringing peace to the realm. On his return to the capital, when passing through Tai Juan, the official Hui made a decree for the court. Emperor Tang abolished the laws of the Xia dynasty and returned to the capital city of Bo, issuing the “Tang Edict” to command the vassal lords. The edict read: “In the third month, the King of Yin personally traveled to the eastern suburbs to announce to the lords, ‘You must work diligently for the people and strive to achieve great deeds. If you fail in your duties, I will punish you severely, and you shall have no one to blame but yourselves.’ He continued, ‘In the past, Yu the Great and Gao Yao worked tirelessly for the people, establishing great achievements for the people’s prosperity. They managed the great rivers: the Yangtze to the east, the Yellow River to the north, the Jishui to the west, and the Huai River to the south. When these vital rivers were tamed, the people were able to settle peacefully. The ancient sage Hou Ji taught the people how to plant the five grains, and they learned to cultivate all manner of crops. These three great figures brought prosperity to the people, and thus their descendants were able to establish their own nations. There was also the case of Chiyou and his ministers, who led the people in rebellion, and Heaven did not bless them. This is a historical fact. The teachings of the ancient kings must be followed!’ He went on to say, ‘If any of you violate the principles of righteousness, you will no longer be allowed to return to your land and rule. Do not hold a grudge against me then.’” Emperor Tang admonished the lords with these words. At the same time, Yi Yin wrote the “Xian You Yi De,” emphasizing that both rulers and ministers should cultivate pure virtue, while Minister Jiu Dan wrote the “Ming Ju,” explaining the laws the people should follow.
After taking power, Emperor Tang reformed the calendar, changing the New Year from the Yin month in the Xia calendar to the Chou month. He also altered the colors of the royal attire and utensils, favoring white and holding court sessions during the day.
Upon the death of Emperor Tang, his son Tai Ding was unable to succeed him and passed away early. Consequently, Tai Ding’s younger brother, Wai Bing, was enthroned as emperor, becoming Emperor Wai Bing. After three years, Emperor Wai Bing died, and his brother, Zhong Ren, succeeded him, becoming Emperor Zhong Ren. After four years, Emperor Zhong Ren also passed away, and Yi Yin supported the ascension of Tai Ding’s son, Tai Jia, to the throne, marking the beginning of the reign of Emperor Tai Jia, the eldest grandson of Emperor Tang.
In the first year of Emperor Tai Jia’s reign, Yi Yin advised him through the “Yi Xun” and other texts, urging him to follow the righteous path and warning him against the mistakes of his ancestors.
However, after three years in power, Emperor Tai Jia became increasingly reckless and tyrannical, abandoning the laws set by his grandfather, Emperor Tang, and tarnishing the dynasty’s virtues. Yi Yin, unable to tolerate his behavior, exiled him to the royal tomb at Tong Palace. For the next three years, Yi Yin ruled the nation in Emperor Tai Jia’s stead and managed the affairs of the court.
During his time in exile, Emperor Tai Jia repented and sought to reform his ways. After three years, Yi Yin allowed him to return to the capital and restored his authority. From that point forward, Emperor Tai Jia devoted himself to moral cultivation, and the lords and people came to submit to him, leading to a period of peace and stability. Yi Yin praised Emperor Tai Jia for his transformation, composing the “Tai Jia Xun” in three parts, honoring him as the “Grand Ancestor.”
After the death of Emperor Tai Zong, his son, Wo Ding, ascended to the throne. During Wo Ding’s reign, Yi Yin passed away. After Yi Yin was buried in Bo, in order to leave behind a lasting lesson for future generations, Jiu Dan composed the “Wo Ding.”
Following Wo Ding’s death, his younger brother Tai Geng succeeded him, becoming Emperor Tai Geng. After his death, Tai Geng’s son, Xiao Jia, ascended to the throne. Upon Xiao Jia’s passing, his younger brother, Yong Yi, became emperor, known as Emperor Yong Yi. By this time, the power of the Yin dynasty had already begun to weaken, and several vassal lords ceased to attend court.
After Emperor Yong Yi’s death, his younger brother Tai Wu took the throne, becoming Emperor Tai Wu. Emperor Tai Wu appointed Yi Zhi (pronounced “Chi”) as the prime minister. At that time, a peculiar phenomenon occurred in the capital of Bo: mulberry trees and paper mulberry trees grew together in the imperial court overnight, each with trunks as thick as a man’s arm. Emperor Tai Wu was alarmed and consulted Yi Zhi. Yi Zhi said, “I have heard that such omens cannot prevail over those of virtue. Could it be that there has been a mistake in your governance? I advise you to cultivate your moral character further.” Heeding Yi Zhi’s counsel, Emperor Tai Wu worked on improving his virtue, and the strange trees withered away. Yi Zhi then shared this event with the shaman Wu Xian, who had successfully governed the affairs of the court and later wrote the “Xian Ai” (pronounced “Yi”) and “Tai Wu,” which recorded the achievements of Wu Xian’s administration and praised Emperor Tai Wu for following the advice to improve his moral conduct. Emperor Tai Wu, in the imperial ancestral temple, praised Yi Zhi, declaring that he should not be treated like other ministers. Yi Zhi humbly declined this praise and wrote the “Yuan Ming,” a work to reinterpret Emperor Tai Wu’s mandate. Through this, the Yin dynasty revived its power, and the vassals returned to submit to the throne, earning Emperor Tai Wu the title of “Zhong Zong” or “Central Ancestor.”
After the death of Zhong Zong, his son Zhong Ding ascended to the throne, relocating the capital to Ao. Later, He Dan (pronounced “Dan”) moved the capital to Xiang, and then Zu Yi moved it to Xing. After Zhong Ding’s death, his younger brother Wai Ren took the throne, known as Emperor Wai Ren. The events during this period were recorded in the “Zhong Ding,” though the text has since been lost to history. Following Emperor Wai Ren’s death, his younger brother He Dan Jia became Emperor He Dan Jia. Under his reign, the Yin dynasty’s power once again waned. After He Dan Jia’s death, his son Zu Yi ascended the throne. With Zu Yi’s ascension, the Yin dynasty experienced a revival, and Wu Xian was appointed to a high office. When Zu Yi passed away, his son Zu Xin became Emperor Zu Xin. Upon his death, Zu Xin’s younger brother, Wo Jia, succeeded him as Emperor Wo Jia. After Emperor Wo Jia’s death, Zu Xin’s son, Zu Ding, ascended the throne, becoming Emperor Zu Ding. After Emperor Zu Ding’s passing, Zu Ding’s nephew, Nan Geng, took the throne as Emperor Nan Geng. When Emperor Nan Geng died, Zu Ding’s son, Yang Jia, became Emperor Yang Jia. During Emperor Yang Jia’s reign, however, the state of the Yin dynasty weakened further.
Since the reign of Zhong Ding, the custom of primogeniture was abolished in favor of installing younger brothers and their sons as heirs. This led to rivalry and conflict among the royal family, resulting in nine successive generations of turmoil, causing the vassal lords to cease their visits to court.
Upon the death of Emperor Yang Jia, his younger brother Pan Geng succeeded him. By this time, the capital of the Yin dynasty had been moved north of the Yellow River to the Yan region. Pan Geng crossed the Yellow River and relocated the capital to Bo, south of the river, restoring the former residence of Emperor Tang. This was the fifth such relocation, and the people of Yin were weary of the constant moves. Pan Geng, witnessing their discontent, addressed the lords and ministers, saying, “In the past, King Tang and your ancestors worked together to bring peace to the land. The laws and principles they established must be followed. If we abandon them, how can we achieve virtuous deeds?” With this resolve, Pan Geng successfully moved the capital south to Bo, repaired Emperor Tang’s former palace, and adhered to the laws set by his predecessor. Gradually, the people grew more stable, and the state of Yin once again flourished. Because Pan Geng followed the virtuous policies of Emperor Tang, the vassal lords returned to the court.
Upon Pan Geng’s death, his younger brother Xiao Xin succeeded him, becoming Emperor Xiao Xin. During his reign, however, the state of the Yin dynasty again declined. The people, nostalgic for Pan Geng, composed three memorials known as the “Pan Geng” to honor him. After Emperor Xiao Xin’s death, his younger brother Xiao Yi ascended to the throne, becoming Emperor Xiao Yi.
After the death of Emperor Yi, his son Wu Ding ascended to the throne. Upon taking power, Emperor Wu Ding sought to revitalize the Yin dynasty but struggled to find capable ministers to assist him. For three years, he refrained from issuing any decrees, leaving matters of governance to the Prime Minister while observing the state of the kingdom with caution. One night, he dreamt of meeting a sage named Yue (pronounced “Guè”). The following day, Emperor Wu Ding examined the courtiers but found no one who resembled the figure from his dream. He then dispatched his officials to search the land and eventually found Yue, who was working on road construction in Fu Xian. When Yue was brought before the emperor, Wu Ding immediately recognized him as the sage from his dream. After conversing with Yue and discovering his wisdom and virtue, Wu Ding appointed him as the Prime Minister. Under Yue’s guidance, the Yin dynasty flourished, and Yue was thereafter known as Fu Yue, adopting the name of the place where he was found.
On one occasion, while Emperor Wu Ding was performing sacrifices to King Tang, a wild pheasant flew and perched on the cauldron, crowing loudly. The emperor was deeply unsettled by this omen. The court official Zu Ji reassured the emperor, saying, “My lord need not worry. First, attend to state matters.” Zu Ji further advised, “Heaven’s inspection of the people is based on their morality. The length of a person’s life is not determined by divine will, nor does heaven intend to shorten a person’s life prematurely. When individuals disregard virtue and fail to acknowledge their wrongdoings, they only repent when heaven’s decree arrives to correct their behavior. Your Majesty, you have inherited the throne, and you are striving to care for the people. There is nothing that goes against the will of heaven. Continue to conduct the regular sacrifices, and do not follow the misguided ways of superstition.” Heeding Zu Ji’s counsel, Emperor Wu Ding focused on moral governance, and as a result, the people were content, and the power of the Yin dynasty once again prospered.
Upon Emperor Wu Ding’s death, his son Zu Geng ascended to the throne. Zu Ji praised Wu Ding for his virtuous governance, especially in the face of the omen with the wild pheasant, and established a temple in his honor, calling him “Gao Zong.” Zu Ji also wrote the “Gao Zong Rong Ri” and the “Gao Zong Zhi Xun,” commemorating his virtuous rule.
When Emperor Zu Geng died, his younger brother Zu Jia took the throne, becoming Emperor Jia. However, Emperor Jia was notorious for his indulgence, and under his rule, the Yin dynasty once again weakened.
After Emperor Jia’s death, his son Lin Xin ascended to the throne. Lin Xin was succeeded by his younger brother Geng Ding, becoming Emperor Geng Ding. Upon his death, Geng Ding’s son Wu Yi ascended the throne. During Wu Yi’s reign, the capital of the Yin dynasty was relocated once again, this time to the northern banks of the Yellow River.
Emperor Wu Yi ruled with cruelty and disregard for virtue. He once created a wooden puppet, calling it a “heavenly god,” and would play chess with it, allowing others to make moves for it. If the puppet lost, he would insult it. He also fashioned a leather bag filled with blood and shot arrows at it, calling it “shooting at heaven.” On one occasion, while hunting between the Yellow and Wei Rivers, a thunderstorm suddenly struck, and Emperor Wu Yi was struck by lightning and died. After his death, his son Tai Ding ascended to the throne. When Emperor Tai Ding died, his son Yi Ding succeeded him. Under Yi Ding’s rule, the power of the Yin dynasty further declined.
Emperor Yi Ding’s eldest son was Wei Zi Qi. Due to his mother’s low rank, Qi was not eligible to inherit the throne. The emperor’s youngest son, Xin, was from the legitimate empress and was thus made the heir. Upon Yi Ding’s death, Xin succeeded to the throne as Emperor Xin, also known as Emperor Zhou. His reign would become infamous, and he was posthumously given the title “Zhou,” a name associated with cruelty and malevolence in the annals of history.
Emperor Zhou, known for his sharp mind, eloquence, swift actions, and immense strength, often boasted of his abilities before his ministers and considered himself superior to all others. He excelled at dismissing counsel and using his wit to cover up his faults. He enjoyed flaunting his talents in front of his court and believed that no one could rival him. His indulgence in alcohol, excessive pleasures, and obsession with women became notorious, with his favorite concubine, Daji, holding great sway over him. He gave in to her every whim, commissioning musicians to compose new, frivolous tunes, while indulging in dances and songs that reflected the decadent tastes of the court. He heavily taxed the people, filling the royal treasury and grain stores with wealth, while lavishly collecting exotic animals and curiosities, which were displayed in his palace. He expanded the gardens and pavilions at Sha Qiu, creating a grandiose setting where he kept a variety of wild animals and birds.
His irreverence for the divine and his moral decay grew more pronounced. He hosted large-scale entertainments at Sha Qiu, where alcohol was poured like water and meat was hung like trees in the garden. Men and women were encouraged to engage in naked revelries, drinking and carousing through the night. His excesses and cruelty marked a low point in the history of the Yin dynasty.
King Zhou of the Shang dynasty was infamous for his excessive debauchery, which incited widespread resentment among the people. Many of the vassals also turned against him. In response, he increased the severity of punishments and introduced a brutal method of torture called “Pao Luo,” where people were made to crawl up an oil-coated copper pillar while burning charcoal was set beneath it. If they faltered, they would fall into the burning coals. King Zhou appointed Xi Bo Chang, Jiu Hou, and E Hou as his three high ministers. Jiu Hou had a beautiful daughter, whom he offered to King Zhou. However, she disapproved of his licentiousness, which enraged the king. In his fury, King Zhou had her executed and also subjected Jiu Hou to the “Hai” punishment, grinding him into minced meat. E Hou, who had persistently attempted to advise the king, was also punished with the “Fu” penalty, which involved being dried and preserved like jerky.
Upon hearing of these events, Xi Bo Chang silently lamented the situation. Chong Hou Hu, a minister, reported Xi Bo’s displeasure to King Zhou, who then imprisoned Xi Bo in the You prison. Meanwhile, Xi Bo’s officials, including Hong Yao, brought beautiful women, exotic treasures, and fine horses to appease King Zhou, who, in turn, released Xi Bo. After his release, Xi Bo offered to King Zhou a vast tract of land west of the Luo River, requesting the abolition of the “Pao Luo” punishment. Zhou agreed, and in return, he bestowed upon Xi Bo weapons and the authority to expand his power, making him the lord of the western territories—thus, Xi Bo became known as “Xi Bo,” the Duke of the West.
King Zhou then appointed Fei Zhong to manage the affairs of the state. Fei Zhong was skilled in flattery and greed, which caused the people of Yin to distance themselves from the king. King Zhou also appointed E Lai, who excelled at slander and spreading malicious gossip, further alienating the vassals.
Xi Bo returned to his domain and secretly began to cultivate virtue, promoting benevolent governance. Many of the vassals, disillusioned with King Zhou, defected and pledged allegiance to Xi Bo. As Xi Bo’s influence grew, King Zhou’s power gradually diminished. Prince Bi Gan, who was a loyal minister, repeatedly advised the king to change his ways, but his counsel fell on deaf ears. Shang Rong, a talented and respected figure, was dismissed by King Zhou, much to the disappointment of the people.
When Xi Bo attacked and conquered the state of Ji, news of his success reached King Zhou’s minister, Zu Yi. Fearful for the future, Zu Yi ran to King Zhou, saying, “Heaven has already cut off the life span of our Shang dynasty. Whether by divining the heavens or through the use of sacred tortoises, there are no positive omens. It is not that our ancestors have failed us, but that Your Majesty’s tyranny and decadence have severed our connection with the heavens, causing our downfall. The people are already murmuring, asking, ‘Why hasn’t Heaven yet taken action? When will the command to destroy King Zhou come?’ What is Your Majesty’s plan?” King Zhou responded, “I was born to be a king, surely it is Heaven’s will that I reign.”
After returning to his post, Zu Yi remarked, “King Zhou can no longer be advised.”
After the death of Xi Bo, the Duke of the West, King Wu of Zhou assembled an army to march eastward. When they reached Mengjin, 800 vassals who had defected from King Zhou met with King Wu. The vassals declared, “It is time to punish King Zhou!” King Wu, however, replied, “You do not understand the will of Heaven,” and turned his army back.
King Zhou, continuing his debauchery without restraint, ignored the pleas of his ministers. Wei Zi, who had tried to counsel him, was dismissed. Bi Gan, loyal to the end, refused to abandon his duty and continued to advise King Zhou, even though the king was enraged by his persistence. King Zhou, in a fit of anger, declared, “I have heard that the sage’s heart has seven orifices,” and he tore open Bi Gan’s chest to view his heart. In horror, Ji Zi feigned madness and became a servant in another land. When King Zhou discovered this, he imprisoned Ji Zi as well.
The ministers of Yin, the Grand Tutor and the Junior Tutor, fled to Zhou, carrying ceremonial vessels and musical instruments. Upon hearing this, King Wu of Zhou saw the moment had come to strike. He led his army to defeat King Zhou’s forces at Muye. On the fifth day of the second month in the Jiashen year, King Zhou’s army was routed, and King Zhou fled to the inner city. He ascended the Deer Terrace, donned his jeweled robes, and, in despair, threw himself into a fire, ending his own life. King Wu of Zhou arrived shortly afterward, severed King Zhou’s head, and hung it on the Great Star flagpole as a public display. He also executed Daji, King Zhou’s infamous concubine, freed Ji Zi, repaired Bi Gan’s tomb, and honored Shang Rong’s legacy.
King Wu appointed Wu Geng, King Zhou’s son, to continue the ancestral rites of the Shang dynasty. He instructed Wu Geng to follow the virtuous policies of King Pan Geng, which brought great joy to the people of Yin. Thus, King Wu of Zhou ascended to the throne as the Son of Heaven, but because of subsequent disdain for the title “Emperor,” he was referred to as “King.”
After King Wu’s death, Wu Geng, along with Guan Shu and Cai Shu, launched a rebellion. King Cheng of Zhou, under the guidance of Duke Dan, quelled the revolt, and Wu Geng was forced into exile in Song, where the Shang bloodline was preserved.
The Grand Historian (Sima Qian) notes that the events surrounding King Zhou were chronicled in the “Shang Song” of the “Book of Songs” and other classical texts. The lineage of King Tang, the founder of the Shang dynasty, began with the surname “Ji,” and his descendants were scattered across various states, taking on surnames such as Yin, Lai, Song, and others. Confucius once praised the chariots of the Shang people, and the era was marked by a reverence for the color white.