In later times, the story of King Zhou became a cautionary tale on what could befall a kingdom if its ruler gave into corruption and moral depravity.

[6][7] In the Records of the Grand Historian, Sima Qian wrote that Di Xin, in the early part of his reign, had abilities which surpassed those of the ordinary man, and was quick-witted and quick-tempered.

In his later years, Di Xin gave himself over to drinking, women, and abandoned morals, preferring these to the proper governance of the country, and ignored almost all affairs of state.

According to Sima Qian, he even hosted festive orgies, where many people engaged in immoral things at the same time with his concubines and created songs with crude (erotic) lyrics and poor rhythm.

One of the most famous forms of entertainment Zhou enjoyed was the "Lake of Wine and Forest of Meat" built at the Deer Terrace Pavilion.

[10][better source needed] According to the Records of the Grand Historian, in order to please Daji, he created the "Punishment of burning flesh with a hot iron (炮格之刑)".

Thus, Di Xin, also known as Zhou, has served as a (negative) exemplar of Confucian principles (presented as the wicked ruler who justifies regime change according to the Mandate of Heaven), as well as becoming an icon of popular culture.

In response, Nüwa decided that the Shang dynasty should end and sent her three subordinates to become three beautiful women (including Daji) to bewitch Zhou.

[20][21] According to the Fengshen Yanyi, Jiang Ziya recognized that King Zhou was a well-versed and well-trained individual who became an incapable ruler only because of having fallen victim to seduction.

Archaeologists believed that Tomb 1567 at the Yinxu site was constructed for King Zhou, but he was not buried there due to his suicide in Battle of Muye.

However, modern archaeological evidence at Deer Terrace Pavilion found a pool at the base of the structure purely for water storage and sanitation.

[25] During the Southern Song dynasty, scholar Luo Mi wrote in the Lushi also considered the allegations against Di Xin to be largely unreliable and exaggerated after reviewing various documents.

[26] With the continuous research on the Shang and Zhou dynasties, backed by the excavation of oracle bones, bronzeware, and other archaeological materials, the modern academic community increasingly questioned the tyrannical portrayal of Di Xin.

The Da Yu ding during King Kang of Zhou period recorded that the primary reason for the downfall of the Shang dynasty was the Di Xin's excessive drinking.

During Zhou, women were increasingly excluded from military and political matters while the state emphasized domestic roles for them like silk production and weaving.

The appointment of women in power during the Shang dynasty indicated a more progressive and gender-equal culture, while the Zhou state, following Confucian rituals, was more conservative.

[60][61][62] Gu Xiagang and other Doubting Antiquity School historians noted the further into later periods, the more detailed and numerous the accusations of Di Xin became.

In their allegorical stories, Di Xin, the deceased ruler of the fallen former dynasty, was portrayed as a negative exemplar to propagate the notion of 'evil deserves retribution.'

Following the Han dynasty and onward, rulers continued to propagate the image of King Zhou of Shang as a negative figure.