1. King Wen of Zhou (1125–1056 BCE)

King Wen of Zhou (1125–1056 BCE), of the Ji clan, ruled the Zhou state during the late Shang dynasty. His father was imprisoned and died. When King Wen ascended the throne, he appointed capable ministers, implemented policies to benefit the people, exercised virtue while being cautious in punishment, diligently attended to state affairs, respected scholars and talents, and promoted agriculture. Under his leadership, the state’s power grew day by day, expanding its influence along the Ru River, Han River, and Yangtze River. At this time, the world was effectively divided into three parts, two of which were under Zhou influence. King Wen established his capital at Fengjing (modern Xi’an, Shaanxi), laying the foundation for his son, King Wu, to overthrow Shang.

Before his rise, King Wen had been imprisoned by the tyrant Di Xin of Shang. During captivity, he studied the I Ching (Book of Changes) and the Later Heaven Bagua, composing the King Wen Bagua, which praises the Dao of Heaven. These works are among the oldest sacred songs of the Chinese nation.

The I Ching celebrates the universe and all things: “Great indeed is the primal power of Earth; all things are nurtured and sustained. Following Heaven, Earth carries all things; virtue is boundless, encompassing vastness, illuminating all; every being prospers. The mare corresponds to Earth, moving without limit; softness and perseverance are correct.”

The I Ching emphasizes the principles of timing, propriety, and responding to the moment. Confucius said: “The gentleman attends to timing. When the time comes, he acts; attending to timing is like running swiftly. The gentleman works all day; when the time is exhausted, he stops. Acting according to timing, knowing the end—this can be preserved.”

Mencius remarked: “The sage is one who understands timing.”

Confucius praised King Wen as “the hero of the Three Dynasties”, inheriting the moral legacy of Yao, Shun, and Yu.

In the Book of Songs, the “Odes of King Wen” specifically honor him: “Heaven watches below, with mandate already gathered. King Wen first ascends, Heaven orchestrates the harmony. By the waters of Wei, he graciously proceeds, bringing forth sons to the great states, marrying daughters to consolidate bonds. He stabilizes fortune, greets relatives at Wei, builds bridges, yet conceals his light. Heaven’s mandate gave King Wen authority, ruling Zhou at its capital. Long-lived and accomplished, his firstborn is King Wu. Preserve the right mandate, and strike against great Shang.”

King Wen died at age 97 after a fifty-year reign and was buried at Biyuan (modern Baoji, Shaanxi).

2. King Wu of Zhou (1076–1043 BCE)

In 1076 BCE, King Wen passed away. His son, Ji Fa, succeeded him as King Wu of Zhou. Before his death, King Wen advised his son to conquer Shang. King Wu honored his father’s wishes, relying on ministers such as Jiang Ziya (Taigong Wang) and Duke Dan of Zhou (Zhou Gong Dan) to govern the state, which grew increasingly strong.

In his ninth year as king, King Wu held an assembly at Mengjin with 800 vassal lords. After surveying the situation, he learned that Shang King Zhou’s rule was collapsing: loyal ministers had been dismissed, princes abused—Bigan had been disemboweled, Jizi feigned madness and was enslaved, Wei Zi fled—and the people dared not speak against the king. Recognizing the opportunity, King Wu launched his campaign in his fourth year.

He mobilized 50,000 troops to cross the river eastward. At Mengjin, 800 vassals arrived to assist. Before battle, King Wu delivered the Mu Oath: “King Zhou has neglected governance, disrespected Heaven, abandoned his kin, and oppressed the people. Heaven is angry and the people resentful. I am commanded by Heaven to punish him. You must fight like tigers, mighty as bears!”

King Wu led the army toward the Shang capital, Chaoge, with unstoppable momentum. King Zhou claimed an army of 700,000, but most were slaves or conscripted prisoners from the Dongyi. Resentful of Zhou, they defected before combat. The so-called 700,000 troops collapsed instantly, and King Wu pursued victory to Chaoge.

After defeat at the Battle of Muye, King Zhou fled, moved palace treasures to Lütai, and set them on fire, perishing in the flames. The citizens welcomed Zhou’s army into Chaoge. Following Heaven’s mandate and responding to the people’s will, King Wu successfully ended the Shang dynasty. The Book of Songs commemorates the battle: “The army honors its father, the eagle soars,” referring to Zhou banners with eagle emblems flying in the wind, rallying morale—hence “Muye Eagle Soars.”

After conquering Shang, King Wu implemented the “enfeoff and establish states” policy, continuing campaigns against remaining unsubmitted lords. Ninety-nine defeated lords submitted, and 650 vassals pledged allegiance. Internally, he respected ancestors, rewarded merit, enfeoffed royal family members and loyal ministers, and established seventy vassal states. He reassured former Shang subjects, showing he did not intend to destroy them. He also rewarded virtuous descendants of previous rulers, encouraging stability, continuity, and loyalty. In newly expanded eastern territories, he promoted settlement and cultivation.

Despite success, King Wu remained concerned for his people, working day and night. Three years after defeating Shang, he died at age 67 and was buried north of King Wen’s tomb in Shaanxi Xianyang. His son, King Cheng, ascended at age 13 with Duke Dan of Zhou as regent.

3. Duke Dan of Zhou (dates unknown)

Duke Dan of Zhou, surname Ji, was King Wen’s fourth son, a founding statesman of the Western Zhou dynasty, a politician, and a precursor of Confucian thought. He was King Wu’s brother, with fief in Zhou, hence called Zhou Gong.

Duke Dan assisted King Wu in overthrowing Shang. Three years after King Wu’s death, he became regent for 13-year-old King Cheng. Three of his brothers, including Guan Shu, opposed him, allying with Shang King Zhou’s son Wugeng in rebellion. Duke Dan led an eastern campaign, suppressing the “Three Guards Rebellion” within three years.

The Book of Documents states: “Duke Dan governed as regent: in the first year, he quelled chaos; second year, he subdued Shang; third year, he established rulership; fourth year, he organized vassals; fifth year, he completed Zhou; sixth year, he established rites and music; seventh year, he perfected governance under King Cheng.”

Han dynasty scholar Jia Yi commented: “King Wen had great virtue but incomplete achievements; King Wu had great accomplishments but governance unfinished; Duke Dan combined great virtue, great achievements, and effective governance in one person. Before Confucius, after the Yellow Emperor, no one in China was as significant as Duke Dan.”

Duke Dan was revered as a sage by later rulers and scholars. His political framework and ritual-music system influenced China for three thousand years.

In later years, he authored the Zhou Li (Rites of Zhou), over 40,000 characters, outlining state institutions and governance principles. He established six ministries—Personnel, Revenue, Rites, Military, Justice, and Works—adopted as models by subsequent dynasties (Han through Qing).

The Zhou Li emphasizes: “Man follows Heaven, the Dao follows Nature,” providing timeless laws and a blueprint for an ideal state, predating Plato’s Republic by 500 years.

Confucius greatly revered Duke Dan, often claiming to have dreamt of him. Three years after consolidating King Cheng’s reign, Duke Dan retired and passed away, buried at King Wen’s tomb. Temples dedicated to Duke Dan exist in Luoyang, Qishan (Shaanxi), and Qufu (Shandong).