King Zhou Finds Investiture of the Gods, but It's a Dark Myth
纣王捡到封神演义，但黑神话
- Status
- Completed
- Length
- 842k Words
- Genre
- Xianxia
- Subgenre
- Mythic Cultivation
- Updated
- 1y ago
- English
- Request a translation
Synopsis
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252Chapters
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Reader comments 26
Google Translate
The Son of Heaven and the King of Men, Sacrifices and Warfare
Many novels today like to portray the replacement of the "Son of Heaven" with the "King of Men" as a conspiracy theory. Firstly, this is untenable, and secondly, it reveals a lack of cultural literacy. Firstly, the title "King of Men" didn't exist in ancient times. Such a title is incredibly grand; it was added by later generations of the Song Dynasty to Fuxi.
Protagonist: You gods and Buddhas are high above all, yet you divide the human world into different classes. It's truly despicable! Gods and Buddhas: The hierarchy of classes is your own creation, don't blame it on us...
So, where did the title "King of Men" for King Zhou of Guan originate?
Historically, King Zhou of Shang did not have the title of "King of Men." In the first chapter of the Investiture of the Gods, King Zhou of Shang was described as the Son of Heaven.
There are always some ignorant brats who like to boast about the Tongtian Sect Leader, but not one of them bothers to actually read the Investiture of the Gods. The much-hyped Zhuxian Sword couldn't even break through Yuanshi's defenses. The Qingping Sword was shattered by Zhunti in one move, yet he inexplicably became the number one swordsman in the prehistoric world. By the way, Zhunti is clearly only a Bodhisattva in the Investiture of the Gods, so don't make him a Buddha out of nowhere.
It seems the author is taking a different approach, neither a prehistoric era nor a pure Investiture of the Gods story.
If we follow the Investiture of the Gods, there is actually no difference between a human king and an emperor. Apart from the Three Saints of Huoyun Cave, they are all the same. In the original work, King Zhou said, "I am as the emperor, and I am rich in the four seas." Secondly, in the Xuanmen (Taoist sect), there are the Chan and Jie sects. Laozi is the Grand Master of the Chan sect. If we consider the prehistoric era, it doesn't seem quite right; it feels rather novel.
A superb work whose quality is held back by its title!
It's not a time-travel novel, but rather a story about King Zhou from the original novel *Investiture of the Gods*, who, after learning what the future holds, takes actions to defy fate from his perspective. The advantage is that it avoids deus ex machina and the strong sense of disconnect between the protagonist and the world that often plagues time-travel novels.
The Jie Sect was destined to fail. The Great Tribulation was one thing, but eliminating the Jie Sect was the real issue. After all, for a world and all living beings, the power of the Tongtian Sect was too great, and there were no constraints.
Seeing the name King Zhou is a bit jarring; his real name was Zi Shou, also known as Di Xin. He was only called King Zhou after King Wu of Zhou, Ji Fa, successfully rebelled.
The reader named Youyue who reads "Investiture of the Gods" below is truly clueless. First of all, there is such a thing as destiny or fixed fate in "Investiture of the Gods." If it is said that Yuanshi Tianzun foresaw the Immortal Slaughtering Formation, then there are words "Westward Exit of Hangu Pass" at the entrance of Laozi's Xuandu Cave.
Emperor Xin was originally the Son of Heaven, and even the Yellow Emperor called himself the Son of Heaven.