Names

Di Xin is the official title given by the Shang dynasty imperial house. Di Xin was born with the family name Zi, lineage name Yin, and the given name Shou. He was called Shou, King of Shang by the kingdom of Zhou when he was alive. After his death, he was given a derogatory posthumous name, King Zhou of Shang (商紂王) by the succeeding Zhou dynasty, with Zhou (紂) meaning "horse crupper", implicating "injustice and harm".

Early reign

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. According to legend, he was intelligent enough to win all of his arguments, and he was strong enough to hunt wild beasts with his bare hands. He was the younger brother of Zi Qi (子啓) and Zi Yan (子衍) (later rulers of Zhou's vassal state Song) and father of Wu Geng. His father Di Yi had two brothers, Ji Zi and Bi Gan. Di Xin added to the territory of Shang by battling the tribes surrounding it, including the Dongyi to the east.

Late reign

A significant amount of information regarding Di Xin's life had been falsified by following dynasties. Thus, many modern-day historians believe that he was, in fact, reasonable and intelligent, without several of the cruelties attributed to him. The following are accounts of him written in records published in the millennium following his death, during which many misconceptions surrounding him arose.

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. In legends, he is depicted as having come under the influence of his wicked wife Daji, and committing all manner of evil and cruel deeds with her.

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. A large pool, big enough for several canoes, was constructed with inner linings of polished oval-shaped stones from the seashores. This allowed for the entire pool to be filled with wine. A small island was constructed in the middle of the pool, where trees were planted, which had branches made of roasted meat skewers hanging over the pool. This allowed Zhou and his friends and concubines to drift on canoes in the pool. When they thirsted, they reached down into the pool with their hands and drank the wine. When they hungered, they reached up with their hands to eat the roasted meat. This was considered one of the most famous examples of decadence and corruption of a ruler in Chinese history.

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)". One large hollow bronze cylinder was stuffed with burning charcoal and allowed to burn until red-hot; then prisoners were made to hug the cylinder, which resulted in a painful and unsightly death.

Zhou and Daji were known to get highly aroused after watching such torture. Victims ranged from ordinary people and prisoners to high government officials, such as Mei Bo.

In order to fund Zhou's heavy daily expenses, heavy taxes were implemented. The people suffered greatly, and lost all hope for the Shang dynasty. Zhou's brother Wei Zi tried to persuade him to change, but was rebuked. His uncle Bi Gan similarly remonstrated with him, but Di Xin had his heart ripped out so he could see what the heart of a sage looked like. When his other uncle Ji Zi heard this, he went to remonstrate with the kingly nephew and, feigning madness, was imprisoned.

Fall

When the Zhou dynasty's army, led by Jiang Ziya, defeated the Shang dynasty at the Battle of Muye in 1046 BC, Di Xin gathered all his treasures around himself in the Palace, and then set fire to his palace and committed suicide. After his death, Di Xin's head was cut off and displayed on a white-flag pole by Ji Fa. Of Di Xin's favorite consorts, Da Ji was executed and two more committed suicide, and their heads, likewise, were displayed on either small white flag poles or red flag poles.

The name Zhòu (紂; crupper) actually appeared after the death of King Zhou, a posthumous name. This name was meant to convey a negative value judgement, and his reign accumulated stories of increasingly egregious corruption. Centuries after his death, he had acquired the reputation of almost a paradigmatic wicked ruler.

Mentions in literature and legend

Zhou is mentioned in the Confucian Analects (19 "子張"); and also in the Three Character Classic. Zhou is also one of the main subjects of Fengshen Yanyi (Investiture of the Gods) and its various derivations in popular media. 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. This makes for a biographically interesting figure, but one challenging a clear distinction between history, legend, and philosophical point-making.

In Fengshen Yanyi, Zhou visited the Goddess Nüwa's temple and offended the Goddess with his lustful comments towards her beauty. 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. Under the influence of these women, Zhou becomes a ruthless king, losing the support of people and triggering his downfall. Until now, nobody knows most of his lifestyle from the reduced amount of artifacts found regarding to him.

In the novel, King Zhou has a wife named Queen Jiang, while Daji served as an imperial concubine. King Zhou had two sons, Yin Hong and Yin Jiao, with Queen Jiang. The character of Queen Jiang in the novel was based on the real historical figure and consort of King Zhou, Jiuhou Nü. Jiuhou Nü was the daughter of the leader of the Guifang, Jiuhou, and was presented to King Zhou through a political alliance.

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. After his death, Jiang Ziya deified King Zhou as the Tianxi Xing (天喜星 "Star of Heavenly Happiness"). As the Tianxi Xing, he had the responsibility of managing the marriage affairs of humans.

Archaeology and historiography

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.

Following the downfall of the Shang dynasty, Di Xin and Jie of Xia (the last king of the Xia dynasty) were recorded as tyrants in most historical records by historians of later dynasties. However, some ancient historians and modern historians have cast doubts on this narrative due to archeological evidence contradicting historical records or inconsistencies found between older and later records.

In the most common narrative, Di Xin killed his uncle Bi Gan by ripping his heart out. The Xia–Shang–Zhou Chronology Project and other studies have pointed out inconsistencies. Bi Gan's death due to remonstration is only recorded in the Spring and Autumn period, while the account of his heart being removed by Di Xin appeared much later in the fables of the Warring States period, indicating the extra details were likely added to reinforce Di Xin's tyrannical image.

Di Xin is also known for his Lake of Wine and Forest of Meat at Deer Terrace Pavilion, used as evidence for historians of later dynasties to condemn the decadence and corruption of Di Xin. However, modern archaeological evidence at Deer Terrace Pavilion found a pool at the base of the structure purely for water storage and sanitation. The narrative of "Pool of Wine" was questioned as early as in the Han dynasty. Scholar Wang Chong, in his work Lunheng, suggested the accounts of "wine pools and meat forests" were unreliable. 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.

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 depiction of Di Xin during the Western Zhou period, though negative, did not contain substantive brutality. The earliest record written in the Zhou dynasty, Book of Documents, lists only six accusations against Di Xin, including listening to women, appointing fugitives to government/military positions, not performing proper rituals, excessive drinking, and believing in his destiny being in the heavens (Mandate of Heaven). 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. The descriptions in later dynasties become more bloodthirsty and brutal, with increased details, even though the events took place in the distant past.

In excavation sites of the late Shang dynasty, grave goods made of metal and wood became more common while sacrificial goods for rituals were reduced, signifying a trend toward simpler burials. Prior to Di Xin's rule, King Zu Jia of the Shang dynasty simplified and formulated the imperial rituals, increasing the use of grain and dance during rituals in place of human and animal sacrifice. There were barely any instances of human and animal sacrifices towards the end of the Shang dynasty when Di Xin reigns. After the Shang dynasty, the Zhou dynasty stopped simplifying the ritual procedures and instead increased the frequency of human sacrifices, a custom that continued to persist for several hundred years in the succeeding Zhou dynasty and its vassal states. The simplified rituals of Di Xin and the late Shang dynasty can be considered a progressive cultural change, while in the perspective of the later Zhou dynasty, it was disrespectful to the ancestors.

Women held many official positions during the Shang dynasty, such as jobs responsible for managing rituals, advising military affairs, managing court and guests, and they were highly respected by the Shang state, which was observed by numerous scholars like Chen Xi, Zhang Maorong, Wang Qiwei, Wang Hui, Wang Ruiying, Du Fangqin, He Min, Geng Chao, Xie Naihe. According to scholarly analysis, the overall status of women in the Shang dynasty was significantly higher than that of the following Zhou dynasty. 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.

Appointing fugitives to government positions was another justification for Zhou to overthrow Shang. This was intentionally done by Di Xin, who used this method to suppress the clans who held too much power in court. Di Xin believed in meritocracy and employed fugitives from other countries. Drinking was part of the Shang culture; thus, Di Xin's drinking problem wasn't uncommon during that period.

The concept of the Mandate of Heaven is a subject of considerable debate. Some scholars, like Chao Fulin, argue that the Shang dynasty did not possess the later concept of the 'Mandate of Heaven', which dictates the rise and fall of dynasties. In the 'Book of Shang,' the term 'Mandate of Heaven' actually refers to 'the command of the ancestors' (the spiritual power of the ancestors in heaven to bless or abandon one's life).

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. During the Spring and Autumn period, intellectuals from various schools of thought traveled around China to present their political ideologies. 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.' Compared to the original documents from the Western Zhou period, they ascribed numerous new accusations to King Zhou, such as the story of Lake of Wine and Forest of Meat and "Punishment of burning flesh with a hot iron (炮格之刑)". Following the Han dynasty and onward, rulers continued to propagate the image of King Zhou of Shang as a negative figure. Over centuries of accumulated vilification, Di Xin (King Zhou) gradually became characterized as the epitome of a tyrant.

生平

幼年

帝辛高大威猛，力大無窮，自幼聰敏過人、反應敏捷，智謀足可使人拒絕規勸，言辭足可文過飾非。《荀子·非相篇》說帝辛「長巨姣美，天下之傑也；筋力超勁，百人之敵也。」 《史記·殷本紀》也說「帝紂資辨捷疾，聞見甚敏；材力過人，手格猛獸；知足以距諫，言足以飾非；矜人臣以能，高天下以聲，以為皆出己之下。」。

繼位

帝辛繼位後，定都于沬（前1082年），後改沬邑為朝歌（今河南淇縣），商朝國力逐漸強盛。在位期間繼續對人方（周人稱之為東夷）、林方、虎方等用兵，在經歷了長期的戰爭之後最終取得了勝利，並將商朝勢力擴展到江淮一帶。然而，對人方的戰爭導致了國內空虛，民怨沸騰，但紂王依靠嚴刑峻法，結果引致眾叛親離，諸侯起兵，最終導致了商朝的滅亡。

武王伐紂

公元前1046年（武王元年，周文王十五年），周武王聯合西方11個小國會師孟津，對殷商發起進攻。商軍主力在東南，無法徵調，只得將戰俘臨時武裝起來進行抵抗。而此時帝辛已經受到了眾多貴族和巫師等的集體反對，軍心渙散，周武王以在距離朝歌（今河南淇縣）七十里外的牧野與商軍交戰，商軍倒戈而前軍攻擊後軍。商軍因而大敗，史稱牧野之戰。周軍隨即攻至朝歌。帝辛自知大勢已去，便登上鹿台，穿上寶玉衣，以縱火自焚的方式獻祭了自己，商朝就此滅亡。帝辛死後頭顱被周武王斬下，懸在白旗，兩位妻妾的頭顱懸在紅旗上，被送入周太廟祭拜周人祖先。

帝辛死後，葬于淇水之濱。

周武王征服商朝之後，改封其子武庚為諸侯，令其統治朝歌一帶，又派三個弟弟管叔、蔡叔、霍叔監視其舉動。

家族關係

• 父親帝乙。

• 庶長兄：微子啟，因微子啟的母親地位低下，所以不能成為繼承人。一說微子啟、微仲、紂王「實則同母」，只是紂王為其母成為王后之後才出生。

• 庶次兄：微仲衍

• 叔父：比幹、箕子

家庭

• 王后：

　• 妲己

• 後宮：

　• 武庚之母、名字不明

　• 九侯女

• 兒子：武庚

僅封神演義記載的家庭人物

• 王后：

　• 姜王后

• 後宮：

　• 西宮黃貴妃

　• 馨慶宮楊貴妃

　• 王貴人

　• 胡喜媚

• 兒子：殷郊、殷洪

文獻與考古研究

考古學者認為，殷墟遺址的1567號墓是為帝辛修建的墓，但因為紂王最終于鹿台自焚而未能入葬。

周朝滅商以後，紂王與夏桀一起被當作是暴君的典型。在眾多文獻中，帝辛是一個實行炮烙之刑，濫殺無辜，開設酒池肉林，窮奢極侈的昏暴之君。他與夏桀並論，在中國一直是暴君的代名詞。這一段歷史，後人加上想像，寫成了《封神演義》。成語有「助紂為虐」。不過，近年以來有不少人對「暴君紂王」的說法提出懷疑。

關于比幹之死，夏商周斷代工程等研究指出其存在疑點。如比幹以諫言而死是到春秋時期才有紀載，被商紂王所殺和挖心則是戰國晚期的寓言中才出現的說法，距離商末已相隔甚遠；《楚辭·天問》則認為比幹是投水而死。諸多文獻表明，隨著歷史推演，對紂王行為的描述顯得越來越殘暴，新增的情節也越多，如炮烙之刑詳細紀載為夏桀發明，但之後無緣故地成了紂王之發明，不能排除後人醜化之可能。子貢曾說過：「紂之不善，不如是之甚也。是以君子惡居下流，天下之惡皆歸焉。」認為帝辛許多的罪過並未發生，是被後人所加的。南宋學者羅泌在他的著作《路史》中，也認為商紂王的許多罪行並不真實。

《史記》記載，帝辛「知足以拒諫，言足以飾非」；又說他「好酒淫樂，于婦人，以酒為池，懸肉為林，使男女裸相逐其間，為長夜之飲」；為人凶殘成性；殺害忠臣義士，如其叔父比幹；囚禁異己，如西伯昌被幽禁里（今河南湯陰）七年之久。他為了觀察胎兒，竟殘忍地讓人剖開孕婦的肚子。他想知道冬天光腳過河的農夫為什麼不怕冷，竟叫人砍掉他的雙腳。《戰國策》記載「昔者鬼侯、鄂侯、文王，紂之三公也。鬼侯有23子而好，故入之于紂，紂以為惡，醢（音「」）鬼侯；鄂侯爭之急，辨之疾，故脯侯；文王聞之，喟然而嘆，故拘之于牖里之庫百日，而欲令之死。」

《韓非子·喻老》亦有記載：「昔者紂為象箸而箕子怖。」司馬遷在《史記·宋微子世家》亦云「紂為象箸，箕子嘆曰：彼為象箸，必為玉杯；為玉杯，則必思遠方珍怪之物而御之。輿馬宮室之漸自此始，不可振也」。

《帝王世紀》記載，帝辛在位期間，西伯的嫡長子伯邑考在殷商做人質，當時負責替帝辛駕車。但某日，帝辛派人烹殺了伯邑考，並將他做成了肉羹賜給西伯昌，並說：「聖人應當不會吃自己兒子做成的肉羹。」西伯昌最後還是吃了肉羹。帝辛評價說：「誰說西伯昌是聖人？吃了自己兒子做成的肉羹尚且不自知。」

對暴虐記載的質疑

早在古代，就有少數學者對桀紂的罪狀持懷疑態度，例如東漢的王充在《論衡》中就認為「酒池肉林」之說並不可信，南宋的羅泌在《路史》中也認為桀紂的罪狀大多相似，而梳理各類文獻後認為存在增衍、誇大的情況。隨著對商周時期研究的不斷深入與甲骨文、青銅器等地下史料的發掘出土，近現代學界質疑帝辛「暴虐」記載的聲音越來越大。

據考証，在西周時期的文獻中，所宣揚的帝辛的形象雖然負面，但卻並沒有實質殘暴的內容，《尚書·牧誓》中列舉的商紂王的罪狀只有六條，分別是聽婦人的話、不用親戚為官、任用逃犯為官、不認真祭祀、酗酒和相信自己有命在天，周康王時期的大盂鼎也認為商朝滅亡的主要原因只是將領酗酒誤事。

對于這些罪狀，例如商朝晚期墓葬中的明器越來越多見，用于祭祀的器物則越來越少見，明顯有「薄葬化」的趨勢，且從祖甲實行周祭改革以後，更多採用穀物祭祀和舞蹈祭祀，祭祀中用人和用牲逐漸越來越少，祭祀儀式流程也愈發簡化，商朝末期人牲和人殉比較少見。此後周人作為後進性民族，吸收並繼承了商人和東夷的腰坑殉狗和人祭人殉等習俗，又由于神道設教的需要，人祭人殉習俗仍然在各個諸侯國保持了數百年以上，因此商紂王不認真祭祀在當時背景下反而是比較進步的表現，而周人自然會指責其「不肯事上帝鬼神」、「昏棄厥肆祀，弗答」。且商代只祭祀祖先神和自然神，「天帝」只表現為自然性，周代出于神道設教祭祀天帝，因此清華簡《系年》第一章會指責商紂王「不恭上帝」。

雖然殷周時代都存在由婦女擔任的官職，如「世婦」可掌管祭祀、賓客等禮儀，受國君尊崇，但據陳曦、張懋鎔、王奇偉、王暉、王瑞英、杜芳琴、何敏、耿超、謝乃和等眾多學者研究，西周女性的整體地位相對于商朝大幅下降，主張「婦無公事，休其蠶織」而相對將婦女被排斥于軍政事務之外，並開始趨于倫理保守和禮教束縛，這是《尚書·牧誓》中周武王指責商紂王「惟婦人言是用」、「牝雞之晨」的緣由，同樣也是後世儒家排斥性開放的「鄭衛之音」並將其視為「紂俗」的原因。

商代方國聯盟為主的制度下，政治組織不甚嚴密，儘管商代存在管理、徵集兵眾之行為，如甲骨文中有「登人」、「登眾」之句，但整體政治組織形式仍較為鬆散，諸侯中常有犯人逃往他國，別國逃犯有時則被商王任用；而周代政治組織嚴密，如《周禮》有「司民」之官，「掌登萬民之數，自生齒以上，皆書於版」；早在周文王就已實行「有亡荒閱」，即在全天下搜捕逃犯，將抓到的逃犯歸還給各國，因此獲取了部分西土諸侯的支持，周人便在《牧誓》中指責帝辛「乃惟四方之多罪逋逃，是崇是長，是信是使，是以為大夫卿士」。

不用親戚為官則是商紂王打擊守舊派貴族的手段，酗酒則是商朝一直以來的傳統。

「天命」則是爭議較大的話題，部分學者如晁福林等認為商朝並沒有後世的決定朝代興亡命運的「天命觀」，《商書》中的「天命」實際上是「祖宗之命（祖先神的在天之靈能保佑和棄絕自己的生命）」，按這種理解則是帝辛雖然不認真祭祀祖先，卻始終相信祖先的在天之靈不會棄絕自己。

顧頡剛等疑古派學者認為，後世文獻中有關于商紂王的罪狀經歷了一個「古史不斷層累」的過程，越是晚的時代，其罪狀就越多越詳細。春秋戰國時期作為「古史累積」的爆發期，諸子百家和游士說客不了解歷史真相，在寓言故事和雜談的舉例論証中，把作為前朝亡國之君的商紂王當成一個反面教材下的箭垛子，為了宣揚「惡有惡報」，相對于西周時期的原始文獻又給紂王增添了不少新罪狀，例如作炮烙之刑、把人剁成肉醬、剖割孕婦之胎等。而出土的上博簡中的《容成氏》作為成作年代相對較早的文獻，其所描述的炮烙之刑只是一種低級趣味的遊戲而非酷刑。「剖割孕婦之胎」也是《詛楚文》中秦王宣稱的楚懷王的罪狀，可見這隻不過是戰國時期常見的扣給敵人和亡國之君的一種帽子。「把人剁成肉醬」的醢刑在戰國秦漢時期也是常見酷刑之一，所以才能在當時的寓言雜說中加到商紂王的身上。再比如《董子》佚文中纏子聲稱「桀為天下,酒濁而殺廚人。紂王天下，熊蹯不熟而殺庖人」，這是將晉靈公的罪狀張冠李戴到作為亡國之君的「桀紂」的身上。因此，《列子·楊朱》中說「天下之美，歸之舜禹周孔。天下之惡，歸之桀紂」。而對于比幹之死，《楚辭·天問》則認為比幹是投水自盡。到了漢代以後，統治者繼續把帝辛作為反面形象宣傳，經過千年積毀，商紂王才被塑造成暴君的典型。

中華人民共和國以降，中國大陸持「殷商奴隸社會說」的歷史學者中，有一部分會以牧野之戰「奴隸倒戈」的說法作為論述「商紂王殘暴」之論據。而主張商朝非奴隸社會的學者，例如無奴學派、西漢封建論者和魏晉封建論者，無人贊成「奴隸倒戈」的說法，通常認為是反對帝辛的守舊派貴族帶頭發起的叛亂。

根據《左傳》等文獻以及殷墟甲骨文，帝辛征服了淮夷，派飛廉出使北方，對中國古代的統一與各族文化的交流和發展有過一定貢獻。《詩經·商頌·玄鳥》：「武王靡不勝。」《詩經·商頌·長發》：「武王載旆，有虔秉鉞。」郭沫若認為這裡的「武王」是指帝辛，他在生前曾深受百姓的愛戴，是殷民心目中的「武王」。

相關文物

帝辛時期的青銅器有很多，例如現存于北京故宮的二祀邲其卣、四祀邲其卣、六祀邲其卣分別是帝辛二年、四年、六年時鑄造的青銅器。這三件器物都提到了邲其這個人物，據銘文記載，他協助帝辛進行了祭祀，帝辛賞賜了他貝幣。除此之外還有作冊般青銅黿、版方鼎、宰虎角等等。從當時的金文中可以知道作冊般為帝辛時期的史官。

評價

1949年8月18日，毛澤東在《別了，司徒雷登》裡，在當時的特定語境下，曾將武王伐紂類比于此時的人民解放戰爭。1958年11月，毛澤東在閱讀了斯大林《蘇聯社會主義經濟問題》之後的談話中又說，「其實紂王是個很有本事、能文能武的人。他經營東南，把東夷和中原的統一鞏固起來，在歷史上是有功的。紂王伐徐州之夷，打了勝仗，但損失很大，俘虜太多，消化不了，周武王乘虛進攻，大批俘虜倒戈，結果商朝亡了國。」「商紂王是很有本領的人，周武王把他說得很壞。他的俘虜政策做得不大好，所以以後失敗了。」

後世創作

紂王也是明代文學小說《封神演義》中的一個登場人物，在該小說中也稱他為「壽王」。

影視錯誤

「紂」是周朝統治者給的謚號，影視作品在他活著的時候稱他為「紂王」，但當時帝辛還沒有死，不可能用周朝統治者給他的「謚」。

《逸周書·謚法解》記載謚法起源于周公旦（「維周公旦、太公望，開嗣王業，建功于牧之野，終將葬，乃制謚」），但現在一般認為《逸周書·謚法解》是戰國時期的托古之作，謚號實際上是西周中期禮制改革之後的產物，也有人認為謚法起源于更晚些時候（周厲王時期甚至春秋時期）。總之，在商紂王帝辛時期，謚號還未流行。另外，《牧誓》中記載的周武王牧野之戰時發表的檄文，裡面稱呼帝辛為「商王受」。

電影

• 《妲己》由申永均飾演。

• 《哪吒之靈珠重生》由許占偉飾演。

• 《封神傳奇》由梁家輝飾演。

• 《封神第一部：朝歌風雲》、《封神第二部：戰火西岐》由費翔飾演。

電視劇

• 《封神榜 (1981年)》無綫電視劇集由譚炳文飾演，在《歡樂今宵》欄目中播映。

• 《封神榜 (1989年)》由張續成飾演。

• 《封神榜 (1990年)》上海香港合拍電視劇由達奇飾演。

• 《蓮花童子哪吒》由程建勳飾演。

• 《封神榜 (2000年)》中國電視公司劇集由蘇炳憲、萬鴻貴飾演。

• 《封神榜 (2001年)》無綫電視劇集由鄭子誠飾演。

• 《封神榜 (2006年)》由馬景濤飾演。

• 《封神榜 (2009年)》由呂良偉飾演。

• 《封神英雄榜》、《封神英雄》由吳卓翰飾演。

• 《封神演義 (2019年)》由鄒兆龍飾演。

• 《夢回朝歌》由保劍鋒飾演。

• 《哪吒與楊戩》由葉項明飾演。

• 《封神之天啟》由羅嘉良飾演。

• 《封神榜·妖滅》由許凝飾演。

腳註