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Jan 18, 2024

PART II: KING MU OF ZHOU AND THE QUEEN MOTHER OF THE WEST

(to see previous disclaimers and context here’s part I of this madness)

blanket spoiler warning for the books once again

fair warning, some of the bold connect-the-dots crack theories are going to start creeping in here, but more meta here we gooo

continuing where we left off with the various versions of the story of king shang of lu dmbj gives us, the wang family powerpoint lesson, besides giving us the third account of those, also introduces new key players, both one we know but did not know of their potential connection to king shang of lu, and a new one that offers an entirely new perspective on this subplot of dmbj lore: king mu of zhou and the queen mother of the west

what the wang powerpoint and the subsequent discussions between li cu and members of the wang family tell us about king mu of zhou and the queen mother of the west is not only interesting in itself, but also ties closely into both king shang’s and iron mask’s story, as well as the overall dmbj lore. i try not to go too far in trying to see possible connections with later books, notably here queen mother’s ghost banquet, because i don’t have the full context for those, so i won’t go into too much detail on what’s essentially a tenuous crack theory. however, for the record, the queen mother of the west as she’s described in sand sea part III could potentially tie into what we learn about the zhang family’s origins at the tail end of queen mother’s ghost banquet, namely that the zhang family are descended from a group of people millennia old (think xia dynasty or older, which makes sense given they were likely also the ones who built the original heavenly palace and the bronze gate in the shang dynasty c. 1600 BC, but that’s a tangent for another time) who ventured beneath the kunlun mountains, ate from the qilin fruit tree (aka the equivalent of the queen mother of the west of chinese myth’s peach tree), and rather than immediately turning into monsters like many who tried did, were special enough for some reason that they gained longevity instead at the cost of eventually, after maybe initially millenia, then progressively centuries, turning into monsters. some of those people then eventually ventured out from beneath the mountains into the vast world, later to form what would be known as the zhang family. but that’s all i’ll say on that

but back to king mu and the queen of the west

to start off, i feel it’s important to be aware that king mu of zhou isn’t a fictional character created by npss, rather he’s a real historical figure who actually existed and was an emperor of the western zhou dynasty (1046-770 BC) while it was at its peak (he himself probably reigned somewhere between 976 and 918 BC). as it happens, his connection to the queen mother of the west also isn’t something created by npss. references to the queen mother of the west go very far back (think shang dynasty mentioned earlier) and she’s one of the more prominent mythological figures in chinese tradition, who among other descriptors, is said to possess the secret of immortality in her garden of magical peaches that grant longevity in the kunlun mountains. either the queen of the west herself or her peaches make several appearances in chinese literature, maybe more famously for a western audience in journey to the west where sun wukong eats some of them and is punished for it

even the story of king mu of zhou and the queen mother of the west meeting is a retelling of another piece of fiction called the tale of king mu, son of heaven, dating back to at earliest the warring states period (since the original copy of it was found in a tomb dating back to the tail end of it). like in sand sea’s rendition of his story, historically king mu of zhou did travel a lot because he enjoyed making territorial conquests, to the extent that king mu of zhou is the one who ultimately expanded china’s territory both east and west beyond the central plains. in the fictional story of the tale of king mu, son of heaven however, king mu of zhou specifically seeks out the queen mother of the west in the kunlun mountains to gain her secret of immortality, and while she ultimately invites him to her jade pool for a banquet where they exchange gifts, she doesn’t give him one of her peaches

in the wang family’s version of this story, it’s explained to li cu that king mu of zhou didn’t care much for politics and preferred running around china as he pleased, ultimately seeking out the queen mother of the west for her famed elixir of immortality. where this version of the story diverges from the myth is that they supposedly ended up falling in love (Sand Sea Part III, Ch. 133, King Mu of Zhou)

king mu of zhou sought out the queen mother of the west because there had been legends even during king mu’s time of her having had this elixir of immortality for a very long time, which tells us at the very least that according to this story, the queen mother he met with was likely the queen mother of legend, or the one chinese mythology equates with a deity to some extent. she’s even further described as having dominion over all the kingdoms of the west, and that her great kingdom spanned from the kunlun mountains to even the qaidam basin, which is where tamutuo is located. i feel this tells us that the queen of the west of tamutuo and the queen mother of the west from king mu’s legend are one and the same. the fact she’s even referred to as “young” despite the breadth of her legacy reinforces the idea that there might be something unnatural about her

you could argue that maybe “queen mother of the west” was an inherited title, and that her kingdom of tamutuo was a matriarchal society that had had many queen mothers, but the fact is there’s no real supporting evidence of that any more than there is of the opposite despite the arguments put forward, so really, you could argue in favor of both. i like to think she was the queen mother of legend, if only because it creates, thanks to the inclusion of the kunlun mountains in her territory, a strong connection in some capacity with the first people cursed with intolerable longevity mentioned in queen mother’s banquet, but once again, take with a grain of salt

slight tangent, i will say however while i’m on this topic that i strongly feel that the zhang family are meant to be depicted as one more of many human corruption motifs that are rampant in dmbj. this is something for another meta, but i would argue that beneath the tomb raiding and the conspiracies, the core theme of dmbj is that “humans are more terrible than monsters”, and so the narrative provides ample examples of human corruption causing others far more misery than any tomb creature ever could. as per their origins talked about in queen mother’s ghost banquet, it’s possible that alongside their knowledge of whatever secrets of the universe they’re privy to, and their subsequent need for control over china’s destiny through the ages, the ancestors of the zhang family had initially ventured out from under the mountains to seek a cure for the side effects of their terrible curse, and gradually discovered that the bronze and jade of the meteorites could potentially provide that. maybe the queen mother of the west was one of their descendants, and perhaps one of the rare people who stand to succeed in that quest (that we know of at least considering she’s presumably still alive in some capacity down there along with chen wenjin and other members of the xisha expedition). just food for thought, but anyone who’s read that far feel free to give your thoughts on queen’s banquet related ideas!

the wang in charge of instructing li cu admits in the course of his tale that they had to make some assumptions (so this means you have to consider this bit to be a little handwavy admittedly) about what exactly the nature of the relationship between king mu of zhou and the queen mother of the west was, and settles on them having fallen in love despite king mu having “invaded” her kingdom and he did invade it, because we conveniently have a single reference to this man outside of sand sea in book 5, when wu xie and xiaoge find murals in the ruins around wu sanxing’s abandoned camp that depict king mu’s invasion of tamutuo that was clearly hostile and was met with responding hostility (Book 5, Ch. 25-26, The Third Night: Relief / The Third Night: Déjà-vu)

it doesn’t mean that these narratives are mutually exclusive and can’t both be true, and that after having been defeated, either party asked for a truce that led to something else, but it does already suggest there might be more to this story than what we’re told of it. this idea somewhat confirms itself, again hinging on believing that the wang’s narrative is one close enough to the truth to be reliable, when li cu calls the romance spin on king mu’s and the queen mother’s story into question (Sand Sea Part III, Ch. 145, The Truth of the World). li cu suggests that the poem she supposedly gifted king mu (which i’ll get into in a little bit), as well as maybe the queen mother of the west herself and her secret of immortality, are all concepts fashioned and embellished by king mu of zhou to facilitate his grand plan which i’ll touch on later, all because he saw “the truth of this world” in the queen mother of the west’s kingdom, and sought not to reveal it to the world, but to conceal it, and build an entire nebulous plan with it at its core

i don’t feel like the queen of the west herself is a fabrication considering both the multiple references to her interspersed throughout various dmbj books, as well as tangible proof of her existence re: tamutuo, but the idea that king mu of zhou might have been the author of the tale of king mu, son of heaven and the subsequent romance plot derived from it in dmbj universe is something i can believe so long as you assume he believed it was one more component in his masterplan. i’m hesitant to call dmbj magical realism because magical realism is very much a western genre of literature and people would do well to remember that western constructs aren’t universally applicable, but dmbj does use a number of structural and thematic elements that magical realism also uses, and this subplot is no exception. contrary to what some might think, npss actually does a significant amount of research when he writes these books, and a lot of the supernatural or fictional tomb elements aren’t so much explained through handwavy science as they are derived from well-documented real historical events or figures, much like magical realism is heavily grounded in reality despite slightly deviating from it in believable ways. dmbj is deeply informed by chinese culture and history, more so than just using it as the backdrop to a fantasy adventure story: they’re integral parts of the plot, which i think is part of what makes dmbj so difficult to navigate without extensive knowledge of that backdrop (which i by the way don’t pretend to have either, my own knowledge is very much surface level all things considered)

in light of this, as far as the queen mother of the west goes, considering the relatively reliable outside account of a hostile invasion we get from the ruins of tamutuo itself, and then li cu’s own take on king mu’s and the queen mother’s relationship, while the romance spin isn’t necessarily entirely false, it does leave a lot of question marks as to what exactly king mu saw in the queen of the west’s kingdom. that he was given the gift of longevity is highly likely given he’s still alive centuries later, along with other key elements of the wang family’s story i’ll get to in a bit. however, the uncertainty in the nature of their relationship does potentially make the queen of the west’s motivations for offering king mu longevity if not just as uncertain, then potentially a little more sinister, since while she might have offered out of love, if we assume all her experimentations weren’t geared at gaining immortality for herself, but rather curbing the side effects of it, then her gift was very much a poisoned one as she knew full well what would happen to him if he used it. for all we know, king mu might have, on defeating the queen mother’s kingdom, inflicted the “truth of the world” and the curse of longevity on himself, and none of it was never a gift at all, but the consequences of his own actions. but all of this is just speculation in the end as there’s no solid evidence pointing in any one direction. in any case, the only potential insight we get into the queen mother of the west’s thoughts come from maybe the vaguest source yet, a poem she supposedly composed for king mu that she gifted him when they parted, and that merebear translates as follows:

White clouds in the sky, the hills emerge. The road is far away, between mountains and rivers. The child who is not dead, can still come back.

knowing how many layers of meaning can be crammed into classical chinese poetry, i had to go find the original text and investigate further, so let me also provide that:

白云在天，山陵自出。道里悠远，山川间之。将子无死，尚能复来。

full disclaimer before i continue, poetry and its nuances are notoriously difficult to translate in any language, and i’m not at all claiming to be proficient enough at the chinese language without outside resources to help me to ever claim to be an expert, but while merebear’s translation isn’t technically incorrect, it has a few possible double meanings missing and some word choices i’m not quite sure i understand, but this is only my own humble contribution (with some creative license in the english rendition) that anyone with better knowledge than mine is welcome to correct or add on to as this isn’t so much an attempt at retranslating as it is pointing out a few possible added implications:

白云在天，山陵自出。

the white clouds are in the sky/the heavens, the lofty mountains/the great tombs emerge of their own accord. 山陵 can also be used, and has been in chinese literature, to refer to tombs of people of significant importance as usually big tombs tend to form burial mounds, hence why it can also refer to ‘hills’

道里悠远，山川间之。

the way forth is distant, it winds amid the mountains and rivers ‘mountains and rivers’, mountains especially, are commonly associated with the chinese concept of immortals called 仙 xian that even has the radical for mountain in it, in part due to their reclusive nature. i would link the interesting study i have on that but it’s unfortunately not in english, though feel free to ask for it anyway if anyone is interested

将子无死，尚能复来。

one who leads does not die, he may yet return 将子 in this context technically means ‘general’ and 将 can even refer to the chief piece in chinese chess which you know. keeping that in my book of crazy convenient zhang parallels re: the qipan zhang

make of this what you will, but if nothing else, it does suggest a bit more explicitly that the double meanings are indeed referring to immortality and potentially tombs, though what nature of tomb is the real question in that case

we then go on to learn from the wang powerpoint presentation that king mu never returned to visit the queen of the west once he returned home, but that contrary to how things may seem, despite having being recorded as having died at the age of 105, king mu in fact did not died, meaning at some point after he’d taken the queen of the west’s immortality elixir, he faked his own death and disappeared somewhere. both the wang instructor and wang xiaoyuan (the girl who peeks at li cu out the window) confirm that according to the third and final account of king shang of lu’s story, king mu wasn’t dead at the time of those events, as he worked together with king shang and iron mask to find the jade burial armor (Sand Sea Part III, Ch. 134, Deception)

this means he was spectacularly old by this point considering the warring states period starts at earliest in 476 BC. and king mu supposedly died around 918 BC. you do the math, but he was very very old. and to be honest this also somewhat feeds into the idea that the longevity curse (because it very much is a curse) used to last much longer before the side effects started to pop up, because if we’re to believe the wang family’s version of these events, then king mu was clearly still sane and not (or at least not entirely) a monster if he was still actively enacting the things he had planned

and so king mu, now long-lived because he took whatever immortality elixir the queen mother of the west gave him, had to face the consequences of that choice, yet rather than seek her out to find a way to quell the side effects of longevity (which he could have done and would have just ended up in the meteorite with her, although if he didn’t go to her, it gives a bit more weight to the idea that their story wasn’t necessarily a romance and/or that ulterior motives were involved), he went his own way to find something to save himself from turning into a monster, and eventually settled on finding a jade burial armor, which according to the wang family also came from the queen mother of the west’s kingdom. besides implying it’s likely that the jade armor is in fact made from the meteorite jade, it’s just one more thing to add to the long list of things tied to the heart of dmbj’s lore that end up having some form of association with the queen mother of the west. fun tidbit regarding this that’s not entirely relevant to anything (but it just adds more fuel to the crack theory), there’s an inscription on the belt of the green-eyed fox corpse where the qilin blood clot that wu xie accidentally swallows in book 1, and that merebear translates as “ruler of yinxi”, that reads as follows (Book 1, Ch. 21, Green-Eyed Fox Corpse):

阴西宝帝 or yinxi baodi

once again, take this with a grain of salt because this is an inscription that wu xie sees while he’s presumably under the influence of the green-eyed fox’s illusion, and instantly recognizes it as “a spell to ward off evil spirits”, so it might not mean anything, but if you had to find some kind of sense in it, while the characters together don’t really mean much of anything, separately they can mean:

阴 yin

opposite of 阳 yang, one of the two opposing energies in taoism and representative of many things, but namely of the feminine

西 xi

the west as cardinal direction

宝 bao

treasure, precious

帝 di

supreme being, often used in the titles and names of emperors such as huangdi (the yellow emperor) or qin shi huangdi (the first emperor of china). fun fact, wu xie during sand sea is often referred to as 邪帝 or emperor xie by the chinese fanbase in reference to how powerful he was during that time

i’m not saying this is meant to translate into a reference to the queen mother of the west because the association of characters is a bit strange, but again. food for thought (and a lot of creative license)

the wang powerpoint then goes on to explain that king mu’s objective, once he’d secured the jade armor, was to ensure both that he would be able to come back to the world fully rid of the side effects of immortality, and be able to do so safely, secure in the knowledge that the legacy of his findings would remain intact for him to find again. and so to do that, he essentially makes certain that chinese tradition incorporates the necessity of entombing people with a number of valuable things, and supposedly instigates this during the spring and autumn period (which is the period that precedes the warring states period and is generally considered to be one of extensive intellectual prosperity, confucius was a contemporary of that time for example) by, as the wang instructor implies, at least partially pushing to prominence things like the classic of rites (or lijing) that among other things promotes rich burials. while li cu calls into question the idea that king mu’s plan solely aimed at disseminating information for the sake of keeping his own acquired knowledge in circulation, since king mu’s further objective was also to use grave robbing to spread whatever information best served concealing “the truth of the world”, it’s clear that his plan was meticulously thought-out

the wang instructor himself admits this, though he quickly adds that king mu’s plan, crafty as it was if desperate, failed to take into account the possibility that he’d one day meet his match in the person of wang zanghai, who essentially hijacked his plan for his own purposes. i feel this seems to imply that things were going pretty smoothly for king mu of zhou until then, which would then call into question the first two versions of king shang of lu’s story if we assume king mu was the original wearer of the jade armor, albeit more recently than those stories presented it, but this is also where i start veering into big wild assumptions and crack theory territory. i won’t be get into the box with the baby or the particulars of the feud between the zhang family and wang zanghai/the wang family because while it’s tied to this, it also branches off into something else that’s probably a whole other meta and this is long enough as it is

it’s also worth noting that king mu of zhou, as well as instigating his masterplan, not only hid an elaborate map leading to the queen mother of the west’s kingdom only perceivable if you soak the stone slab it’s on “with a certain liquid” (which if you remember what happens in both book 8 in siguniang when wu xie and xiao hua gut a pig, and in tibetan sea flower where it’s wu xie who bleeds his special blood to reveal the secrets inside the bronze gate in tibet, gives you a hint at what the nature of that liquid might be), but wrote the details of his plan down on what’s called the yellow lu silkbook, not to be confused with the silkbook that wu xie pulls from “king shang of lu”’s coffin in book 1. merebear speculates it might be the silkbook that the photocopy jin wantang brings to him to kickstart the entire plot belongs to, and in my opinion that’s a good guess. it might also be one of the many silkbooks the lao jiumen pulled out of siguniang during the greatest joint tomb robbery in the 1960s. who knows really

all i can say about this particular part of the wang’s powerpoint lesson and the connection it shares with the multiple versions of the story of king shang of lu is that assuming the wang family’s version is both the most complete and the most accurate, then “king shang of lu” has a direct connection not only to king mu of zhou, but to the entirety of dmbj’s overarching plot. and while knowing who’s who at the end of the day doesn’t amount to much when much of dmbj’s story deals with the present day cast bearing the brunt of the consequences of their elders’ and older generations’ choices, i want to go further and say that this story potentially further cements connections and solidifies dmbj lore rather than complicate it

(wild conclusions tbc in part III of this madness)

#dmbj #meta #dmbj meta #dmbj novels #at least part one had some kind of order to it #this one just devolved into chaos #and more unhinged crack theory #and it's only going to get worse from here #i genuinely wonder if any of this makes sense but it somehow does in my head #somehow #the assumptions are bold #very bold

yueyehua