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[A-Z April Blogging] [I] Immortals of Kūnlún

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Not only do almost all Chinese religions firmly believe in the existence of Immortals, but most of them also have provisions for becoming an Immortal (Daoism especially so): in China, emperors, peasants, merchants and soldiers share a belief in and the possibility of attaining eternal life. In Chinese Folk religion, with its many apotheosised local heroes, the distinction is very blurred between such heroes and Immortals.

So except for the heavenly members of the Celestial Bureaucracy, who are also immortal, the largest concentration of Immortals is supposed to be on top of the Kūnlún Mountains (Kūnlún Shān 崑崙山), a great mountain range spanning from Amdo to south of the Tarim Basin, Ladakh, and ending in Bactria. The Kūnlún Mountains are the paradisiacal abode of the Immortals (xiān and yǔrén), a utopian place where shamans travel to learn their rites, where Daoist hermits have retired, where fantastic creatures dwell, and where fabled plants grow. Here the Queen Mother of the West (Xī Wángmǔ) reigns supreme. Ascending this mountain is forbidden to mortals, and it is heavily guarded by many fantastic guardians. Feroucious tribes of dark-skinned barbarians live at its foot. Ancient gods and heroes retire here in mysterious cities hidden amidst the lofty mountains. Despite the forbidding altitude, the temperature is always pleasant.


The Immortals of Kūnlún are rumoured to have amassed vast quantities of esoteric tomes of knowledge, magic items, and alchemical formulae over time.

According to some sources, the Immortals do not live on the mountain, but within the mountain, because it is hollow.

The Kūnlún Mountains are situated at the extreme western end of the Chinese 'known world'; they have a counterpart at the extreme eastern end of the world: Pénglái Island (Pénglái Xiāndǎo 蓬萊仙島) in the Yellow Sea. The Immortals of Kūnlún and the Immortals of Pénglái are separated by a bitter rivalry.

In gaming terms, only characters who have reached and accepted Daoist, Heterodox or Shamanistic apotheosis (p65 of The Celestial Empire) may travel unhindered to the mountain and meet the Immortals of Kūnlún. Of course, the Immortals do sometimes invite special mortals to meet them; in this case, they usually send a crane, a bì'àn or a tianmǎ to transport the lucky mortal.

[A-Z April Blogging] [J] Joseon Korea

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NB— All Korean names below are followed by their Chinese transcription

Ancient Korea corresponds to the provinces of Inner Manchuria and Korea on the map on p28 of The Celestial Empire. However, Ancient Korea can hardly be considered as a single entity in the time period corresponding to scope of TCE. Under the Táng, Ancient Korea is divided into several warring kingdoms whose people do not even always share a common culture and a common language. This period ends with the unification of the Korean Peninsula (i.e., Korea proper) by the Goryeo/Gāolí (高麗) dynasty, whilst the northernmost part of Ancient Korea (i.e., present-day Inner Manchuria) falls to the Georan/Qìdān empire (契丹, p30-1 of TCE), forever lost to the Koreans.

The Goryeo/Gāolí dynasty, which is more or less contemporary with the Sòng, introduces a Chinese-style administrative system and Chinese customs; place-names and peoples' names are Sinicised. Hanmun/Hànwén (漢文, Classical Chinese) is the medium of choice for formal writing among members of the élite. Eonmun/Yànwén (諺文, vernacular script) is the least prestigious and the least consistent, and is the province of women. The middle classes use a mixed script consisting in Chinese phrases with Korean conjunctions linked by Eonmun/Yànwén particles [Chinese and Korean have completely different word order and grammar]. Under the Goryeo/Gāolí dynasty, Buddhism flourishes.

In 1232, Korea becomes a province of the Mongol empire, and shares the fate of Mongol-dominated Yuán China. Korean troops and ships provide the bulk of the Mongol invasion force that unsuccessfully attempts to invade Japan, in two ill-fated attempts in 1274 and again in 1281.

Under the Míng, Korea becomes independent again under the Joseon/Cháoxiān dynasty (朝鮮, 1392-1910), a long period of unification and of stability (except for the devastating Imjin/Rénchén wars with Japan, 1592-8). Even though it is a sovereign kingdom, Joseon/Cháoxiān Korea is a tributary state of Míng and then of Qīng China, always considering herself as the 'daughter' of Greater China. The Joseon/Cháoxiān period is considered the height of classical Korean culture, trade, science, literature, and technology.

Joseon police constable


I am providing a few guidelines below to play Korean characters in Joseon/Cháoxiān Korea. As a long, stable and Sinicised country, a Korean setting under the Joseon/Cháoxiān dynasty can be satisfactorily approximated with the TCE rules, as long as said guidelines are taken into account.

Status (p79 of BRP) is paramount in Joseon/Cháoxiān Korea, which is a highly stratified society, with very strictly-enforced sumptuary laws (regulating the dress of each social class):

Status — Social Class
01‒10 — Nobi/Núbì (奴婢): slave
11‒20 — Baekjeong/Báidīng (白丁) or Cheonmin/Jiànmín (賤民): "vulgar commoner"
21‒50 — Sangmin/Chángmín (常民): commoner
51‒60 — Jungin/Zhōngrén (中人): middle class
61‒100 — Yangban/Liǎngbān (兩班): nobility


Relations between men and women are also strictly controlled because of the Neo-Confucian ideals of Joseon/Cháoxiān Korea. Female characters can only join female professions. This limitation must be even more strongly enforced by the GM than in a 'standard' game of The Celestial Empire (p9-10 and p42 of TCE).

Player Character Characteristics

Please use the following:
Male characters: SIZ 2D6+6
Female characters: SIZ 2D6+5

Religion & Allegiance

Even though most Koreans are deeply Buddhist (several Joseon/Cháoxiān kings have written very beautiful Buddhist hymns), the state itself is officially and strongly Neo-Confucian. Throughout the history of Joseon/Cháoxiān Korea, Neo-Confucianism is always strongly enforced as the only state religion, and Buddhism is often suppressed. As a result, Buddhist monks reside in large monasteries far from city life to avoid involvement in politics, and to avoid harassment by the authorities. Buddhist priests are rare. Daoism is restricted to the odd hermit or alchemist.
Korean folk religion is similar to Chinese folk religion mixed with Shamanism, which is still strong in Korea, especially in the countryside. Monotheistic religions are absent until the introduction of Catholicism at the end of the 18th century.

Religion Availability Table (replaces the one on p48 of TCE)
Buddhism (common)
Confucianism (common)
Korean folk religion (common)
Daoism (uncommon)
Christianity [post-1786] (very uncommon)
Esoteric Buddhism/Tantric Buddhism (very uncommon)

List of Professions
Male characters
Assassin-retainer– identical to TCE
Buddhist Monk– identical to TCE
Constable– identical to TCE
Fortune-teller– identical to TCE, except Status: 20%
Geomancer– identical to TCE, except Status: 20%
Gukseon/Guóxiān (國仙)– a kind of mountain ascetic; use the 'Esoteric Buddhist Monk' template from TCE, except Allegiance: Korean folk religion 20 points; replace Knowledge (Religion: Esoteric Buddhism) with Knowledge (Religion: Korean folk religion); replace Perform (Sing) with Perform (Dance); replace Language (Manchu/Mongolian) with Language (Chinese); restrict magic to Battle Magic only, add the spells Dark and Farsee.
Huálāng– see the relevant post.
Magistrate– identical to TCE, except Status: 65%
Merchant– identical to TCE
Outlaw– identical to TCE
Scholar– identical to TCE, except Status: 60%
Slave– use the 'Slave' profession from p20 of Dragon Lines
Soldier– identical to TCE
Yangban/Liǎngbān (兩班)– use the 'Noble' profession from p18 of Dragon Lines

Female characters
Assassin-retainer– identical to TCE
Damo/Chámǔ (茶母)– Damo are female servants working for the police: only they can enter women-only residential areas for investigation and interrogation. These are strong, intelligent, and arms-trained women. In the history of Joseon/Cháoxiān Korea police investigations, it has been demonstrated that Damo often played major roles. In spite of this, they were ill-treated by their male counterparts. Use the 'Constable' template from TCE, except Wealth: Poor, and Status: 10%.
Gisaeng/Jìshēng (妓生)– Gisaeng are female entertainers very similar in role and accoutrement to Japanese Geisha. Use the 'Entertainer' profession from p15 of Dragon Lines; add Perform (Play: Instrument) and Perform (Sing) to the list of Primary skills. Status: 15%
Outlaw– identical to TCE
Shamaness– identical to TCE, except Allegiance: Korean folk religion 20 points, Status: 20%
Yangban/Liǎngbān (兩班)– use the 'Noble' profession from p18 of Dragon Lines

Skills

Etiquette– Base chance: 20%. Etiquette is paramount in Neo-Confucian Joseon/Cháoxiān Korea.
Firearm– Base chance: 20%. No Status skill penalty for using a firearm (they are slightly more common than in China).
Knowledge (Religion)– Base chance: 10% for common religions, 5% for uncommon religions, 0% for any other religion.
Language (Chinese)– All Yangban characters speak Chinese with a Base chance equal to EDU×3.

[A-Z April Blogging] [K] Korean folk religion

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Korean folk religion is, similarly to Chinese folk religion, a syncretic concretion of several religions present at the same time in a given culture. However, where Chinese folk religion mostly draws its distinctive traits from Confucianism, Daoism, and Buddhism, Korean folk religion mostly draws its characteristics from Shamanism and Buddhism; it also incorporates many concepts from Daoism (geomancy, wŭxíng, yīnyáng...), but not the Daoist deities themselves. Just like Chinese folk religion, Korean folk religion also contemplates ancestor worship, and many agrarian festivals linked to the Chinese calendar.

The most frequently-worshipped gods of Korean folk religion, for instance, Sanshin/Shānshén and Chilseongshin/Qīxīngshén, are two Shamanic deities. So are the Gashin/Jiāshén, a branch of deities believed to protect the various objects and rooms of the house.

A distinctive trait of Korean folk religion is the relative importance of animal worship, e.g., snakes might be worshipped in a village because they eat rats, which are a pest because they eat stored grain. Such animals would always be worshipped as anthropomorphic animals, tough: deities are always anthropomorphic.

A familiar sight in the vicinity of a Korean village is the series of jangseung/chángchéng (wooden totem poles) standing guard to mark the village boundaries and to frighten away evil spirits. They are also worshipped as village tutelary deities.

[A-Z April Blogging] [L] The Legendary Police Woman

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The Legendary Police Woman (茶母) is a 2003 Korean drama (TV series) set in Joseon Korea. The series follows the investigations and the adventures of Jang Chaeok (張彩玉), a young Damo, who tries to unravel the mysteries of a counterfeit money ring and of an outlaw-led rebellion. Her investigations are hindered by her being a member of the Nobi class, whereas the counterfeiters are from the nobility. In Neo-Confucian, patriarchal Korea, this leads to all sorts of complications.

In parallel, Chaeok falls in love with her superior, a member of the lower nobility, at a time when such a romantic relationship is simply unthinkable.

The TV series also features a host of well-developed and interesting supporting characters, and vivid detail about the operations of the police force in Joseon Korea, incl. forensics, undercover operations, combat training, etc.

Later on in the story, one of the supporting characters (a rebel leader) acquires some importance, and the TV series focuses on the story of his life as an orphan adopted by a village of lepers. This leads the viewer to a fascinating side story of people living in complete autarchy and isolation simply because of their disease.


This drama was one of the most expensive ever to be shot in Korea, and I recommend watching it, if only for the beautiful period scenes, and for the strong representation of the Joseon caste system, police methods, and overall urban and country life.

If you're interested in Joseon Korea, I also recommend the film Untold Scandal, which tells the same story as The Dangerous Liaisons, but set in Korea at the turn of the 19th century, and the period thriller Blood Rain, also set at the turn of the 19th century. Exotically enough (for East Asia!), both films feature Catholic characters.

[A-Z April Blogging] [M] Maitreya, Millenarianism & Mòfǎ

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Original Buddhism (before it became corrupted by folk religion and devotional practices) did not contemplate any deities, but only enlightened beings, whose role was to lead mankind to enlightenment, and not to be worshipped. 
In Buddhism, each cosmic era is hence supposed to have its own Buddha who leads mankind to salvation. Śākyamuni is the Buddha of the present cosmic era. Maitreya (Mílè 彌勒) is the Buddha of the next era. Theoretically, people of our era should be following Śākyamuni's teachings, Maitreya's are for the future. However, Mahāyāna Buddhism has introduced the notion of mòfǎ (末法): with the passing of time, people do not understand Śākyamuni's teachings any longer and hence cannot attain enlightenment. As a result, Mahāyāna Buddhists have turned to other Buddhas for salvation: Amitābha, through devotional practices, or Maitreya, under the guise of a millenarian cult that expects the imminent advent of the future Buddha Maitreya to start a new era of universal salvation.

The cult of Maitreya starts in North India and spreads to China and Japan through Central Asia where it is extremely widespread before the rise of Islam.
In China, Maitreya's cult is popular under the Táng and the Sòng; after those dynasties, Amitābha and Avalokiteśvara (Guānyīn) become more popular, and Maitreya's millenarian influences become the sole province of syncretic sects, secret societies, and even rebellions.
Syncretic sects:
- White Lotus Society (p38 and p94 of TCE)
- other short-lived syncretic Buddhist/Manichæan sects
Secret societies:
- the various secret societies that have branched off the White Lotus Society (see p102 of TCE)
Rebellions:
- the Red Turban Rebellion under the Yuán
- the millenarian rebellion led by Pǔ Fǎ'è (普法惡) in Sìchuān, under the Míng
- the White Lotus Rebellon under the Qīng
- the Boxer Uprising under the Qīng

[A-Z April Blogging] [N] Neo-Confucianism

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Neo-Confucianism is a Chinese intellectual movement that becomes prominent under the Sòng. It originates with both a fresh rediscovery of ancient texts, and a will to distantiate Confucianism from Daoism and Buddhism. Although it is considered as a philosophy born under the Sòng, its origins are really with Lǐ Áo (772-836 or 841), who was a nephew and a disciple of Hán Yù (768-824). Neo-Confucianists borrowed the terms of Lǐ 理 (principle) and Qì 氣 (see p4 of The Celestial Empire) from Buddhism and Daoism but re-interpreted them in a more rationalist and secular way, using metaphysics as a mere guide for developing a rationalist ethical philosophy.

Zhū Xī
The major figures of Neo-Confucianism are Zhōu Dūnyí (1017-1073), whose comments on the Yìjīng (the Book of Changes) using Daoist terms are the seminal Neo-Confucianist work, and Zhāng Zǎi (1020-1077 or 1078), who meditates on the meaning and characteristics of Qì and builds a whole new system of metaphysics based on it. Other major figures are the brothers Chéng (Chéng Hào, 1032-1085 and Chéng Yí, 1033-1107 or 1108), who profess the study of the Dào (Dàoxué) through the Investigation of Things (géwù), essentially an academic form of observational science, based on the idea that Lǐ lies within the world, and Zhū Xī (1130-1200), whose extensive commentaries on the Classics and on the 'Four Books' of Confucianism (the Analects of Confucius, the Great Learning, the Doctrine of the Mean, and the Mèngzǐ) become the basis of Neo-Confucian orthodoxy for the following eight centuries. Lù Xiàngshān (1139 or 1140-1192 or 1193), a rival of Zhū Xī's, is another Neo-Confucian thinker of note. He founded the Neo-Confucian School of Mind, the second most influential Neo-Confucian school after the School of Principle founded by Zhū Xī.

The term 'Neo-Confucianism' is of Western origin. The Chinese use Rújiā for Confucianism, and Lǐxué for Neo-Confucianism, i.e., two completely different phrases without any common term. In The Celestial Empire, despite the many differences between Confucianism and Neo-Confucianism, they will be considered as the same 'Allegiance' in gaming terms.

[A-Z April Blogging] [O] Orang-Tionghoa

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Orang-Tionghoa is the name given to ethnic Chinese in the Malay Archipelago. Tionghoa is the Malay pronunciation of Zhōnghuá (中華: 'Chinese').

Trade and military expeditions have put China and the Malay Archipelago in contact since under the Yuán. However, the first mass emigration of Chinese to the Malay Archipelago takes place under the Míng. The settlers emigrate from South China and mostly speak Cantonese, Hakka, Mǐn, and Wú (p22 of The Celestial Empire). This emigration is not sanctioned by the Míng who, on the contrary, try to restrict maritime trade as much as possible. As a result, although some of these overseas Chinese are traders and merchants, most of them actually practise agriculture or mining.


The life of the Orang-Tionghoa is based upon the importance of Clan Associations and gōngsuǒ (p101-2 of TCE), and also upon the existence of secret societies (p102 of TCE). As a result, they do not really intermingle, which explains that, many centuries after having left their homeland, they are still divided along regional lines and have kept their original dialect as their vernacular language. One exception is the overseas Chinese who settled in the area of the Strait of Malacca; some of them did intermingle with Malay women, and they speak a Mǐn-Malay creole dialect. In terms of religion, overseas Chinese have the same religious beliefs as their continental brethren, with some local peculiarities, especially in terms of folk religion, with different local deities and apotheosised heroes than on the Mainland.

The regional divisions amongst overseas Chinese lead to a complete lack of ethnic solidarity. On the contrary, there is much evidence of inter-clanic clashes, culminating in the Larut War of 1861-1874 in the centre of the Malay Peninsula. The Larut War (actually a series of four wars) is fought between two secret societies, a Hakka one and a Cantonese/Mǐn one, over the control of mining areas. The wars are only stopped by the intervention of the British.

[A-Z April Blogging] [P] Pastimes

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The cultivated Chinese gentleman-scholar is expected to master four pastimes:

1 — Calligraphy (書 shū)
2 — the Game of Go (圍棋 wéiqí)
3 — Painting (畫 huà)
4 — Playing the Lute (琴 qín)

Calligraphy
Calligraphy falls under the skill of Literacy (Classical Chinese), as explained on p59 of The Celestial Empire. One's calligraphy is thought to convey one's personality. As a result, an ugly writing is a social catastrophe. There are many different calligraphy styles, corresponding to different time periods and/or to different expectations (a regular style will convey mastery of the brush strokes, a cursive style manual dexterity). The brush, ink, paper, and ink stone are the essential implements of calligraphy. They are known together as 'the Four Treasures/Jewels/Friends of the Study'. The GM may want to add exceptional implements that give a bonus to the character's Literacy (Classical Chinese) skill.

Go
The relevant skill is Gaming. The game of go predates the Táng dynasty. In Imperial China, for some reason, the game of go is considered as a refined pastime, whereas chess (象棋 xiàngqí) is the game of the masses. See also the section titled 'Entertainment' on p17-8 of TCE.

Painting
The relevant skill is Art (Chinese Painting). Chinese painting is mostly an extension of calligraphy since its highest form, brush painting, uses a single brush and black ink only. Other styles add colour and usually concentrate on a recurring theme: birds and flowers, landscapes, the four seasons...

Playing the Lute
The relevant skill is Perform (Play: Lute). Contrary to other popular Chinese instruments, rumoured to be of Central Asian origin, the Chinese lute is felt as both a native instrument, and as the province of the literati. Countless books have been written by gentlemen-scholars on the art of playing the lute, and inability to play it correctly can bring social stigma. Like-minded performers gather in qín schools. The GM may develop these in a way similar to clan associations or secret societies.

The Four Arts of the Chinese Scholar (四藝 sìyì)


Success in any of the above skills can give a bonus to an Etiquette or a Status roll, if the target is a cultivated person, of course — a bandit isn't likely to be impressed by a beautiful piece of calligraphy.
Playing the Lute can also relax one's mind, and success in this skill can give a bonus to a Mental skill roll.

Obviously, failing any of the above yields a negative modifier equal to the expected bonus.

[A-Z April Blogging] [Q] Qelong Valley

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The imaginary Qelong Valley in Cambodia is the setting of the upcoming sandbox-like supplement The Valley of the Lost Shell, by Kenneth Hite, for the Lamentations of the Flame Princess Weird Fantasy Role-Playing game. If you are unfamiliar with LotFP, its supplements specialise in dark, even sinister, fantasy tales approximately set in 16th- or 17th-century Europe. The Valley of the Lost Shell is going to be LotFP's first foray into an Asian-flavoured setting.

click to enlarge


Here is a brief presentation of The Valley of the Lost Shell by Ken Hite himself:
"The Valley of the Lost Shell is a classic 'exploration' adventure, set in a wet, poisoned sandbox. [...]  I see the Qelong Valley as a land of steam, smoke, mist, fog – high grasses and low mangroves, like the Dead Marshes or Beowulf’s fen country. All of this grows not in a placid pastoral Olden Tyme, or even a gently corroded Dark Age, but in the path — or technically on the sidelines — of a great and incomprehensible war. Houses and farms are burned, villagers gaunt and feral. Dogs whine over the carcasses of their masters, then tear out the intestines to feed themselves. Men kill each other for a handful of rice, or for a woman who can be beaten into cooking it. All around, sorcerous echoes and explosions ripple the skies, but as a constant drumbeat of vile thunder, not as anything aimed at anyone in the same country. The Qelong Valley has been poisoned by accident and forgotten by its killers. Only the scavengers remain, and the worms that grow in the corpse.
Magical fallout, the elephant lich, the hundred-mile-long naga, the Lotus Monks, the insect-possessed myrmidons, and so much more... different than anything LotFP has done so far, that's for sure."


Elephant lich? Hundred-mile-long naga? Lotus Monks? Colour me interested :-)

[A-Z April Blogging] [R] Ryūkyū Kingdom

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The Ryūkyū Archipelago is situated half way between Formosa and Japan, and is made up of several subtropical islands, the largest of which is Okinawa 沖繩.

The Ryūkyū Islands formed an independent kingdom known in Chinese since the fourteenth century as the Liúqiú Guó (琉球國). The Ryūkyū Kingdom played a central role in, and thrived from, the maritime trade networks of East and Southeast Asia: the Míng Chinese policy of hǎijìn (海禁, "Sea Bans") did not apply to the Ryūkyū Kingdom. The official language of the kingdom, as in much of East Asia, was Classical Chinese; the vernacular language was Ryukyuan, a language related to (but different from) Japanese. Although independent, the Ryūkyū Kingdom was a 'tributary state' in the Sino-centric Chinese worldview, much like Joseon Korea. Many Ryukyuan officials were descended from Míng-era Chinese immigrants.

The Ryukyuan religion was a mix of ancestor worship and shamanism. Due to the Chinese influence, Buddhism, Daoism, and Chinese folk religion came to influence Ryukyuan religious practice. Some characteristics of Ryukyuan religion that may be of interest for a Ryukyu-based game of The Celestial Empire:
1- All shamans are female, but these shamanesses are very specialised:
a- some communicate with, make offerings to, and, at times, channel ancestors, local gods and more powerful deities. They are central to any organised community. Even though they are, in game terms, shamanesses, socially speaking their role is akin to that of a priest.
b- some others communicate with the dead when in trance. They are closer to the standard Asian shaman in aspect, from a social point of view, and also in how a shamaness discovers her powers in her youth ('shamanic illness', near-death experience, visions...)
c- some others yet are fortune-tellers, or officiate at weddings or funerals, mixing Buddhist prayers with native rituals.
2- Spirits and magical creatures such as yāoguài (p112 of TCE), dragons (p120 of TCE), guardian lions (p126 of TCE), and ghosts, are very present and of paramount importance
3- An emphasis on the fabrication and the use of amulets, talismans, etc.
4- Lóngmài (ley lines) strongly influence Ryukyuan magico-religious practices.

Japanese were prohibited from visiting the Ryūkyū Islands without shogunal permission, and the Ryukyuans were forbidden from adopting Japanese names, clothes, or customs.

Under the Míng, however, the Ashikaga Shogunate sent Buddhist priests from major temples in Kyōto, and four Japanese Buddhist temples were constructed in the second half of the fifteenth century. Later, when the Ryūkyū Islands were controlled by the Satsuma domain of Japan, all forms of Buddhism other than Zen [Chán] and Shingon [Esoteric Buddhism] were proscribed by the Satsuma lord.

The nationhood status of the Ryūkyū Kingdom was totally compromised in 1609 when the Satsuma daimyō of southern Japan invaded the islands. Although in reality controlled by the Satsuma, the Ryūkyū royal government formally ruled until 1879, and the Kingdom retained its trading, religious, and cultural ties with China. In 1879, the Ryūkyū Kingdom was formally annexed by Japan; a governor was appointed to administer the islands; Japanese was introduced as the official language.

[A-Z April Blogging] [S] The Shàn

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14th century Shàn King
The Shàn (傣 Dǎi in Chinese, see p32 of The Celestial Empire) are a Tai people originally from Yúnnán. Their first polity was a Buddhist kingdom called Jǐnghóng Golden Palace in the 12th century. The Shàn were displaced southward in the 13th century, at the time of the Mongol conquest. Their language is very closely related to Thai and Lao. They practice Hīnayāna Buddhism, and keep sacred groves next to their villages. This forest is the taboo place that the protective spirits/gods of the village inhabit.

The Shàn are traditionally wet-rice cultivators, shop keepers, and artisans. Wet-rice fields account for the vast majority of farmland in all Dǎi regions. The semi-tropical climate, rivers and fertile alluvial valleys form an ideal environment for wet-rice growing. Other local products include tea, sugar cane, tobacco, and camphor, as well as tropical fruits which are harvested in abundance. In addition, the dense forests produce large amounts of much sought-after medicinal plants.

After their migration to the south and their settlement in Upper Burma, the Shàn have founded several petty kingdoms collectively known as 'Shàn States' (see map on p28 of TCE) between the 13th and the 16th century. After the 16th century, the Shàn came under the suzerainty of the Burmese kingdoms of the lowlands.
The Lao kingdom of Lan Xang, farther east, also had a significant Shàn component.

Those Shàn who didn't migrate southward and stayed in Yúnnán after the Mongol conquest recognised the suzerainty of the Chinese Empire; much like the Tǔjiā, they were ruled by their own hereditary chieftains in exchange for providing troops and suppressing local rebellions whenever needed.

[A-Z April Blogging] [T] Túnbǎo 屯堡

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Busy day today, so mostly excerpts from Wikipedia here.

Túnbǎo village
The Míng conquest of Yúnnán was the final phase in the Chinese Míng dynasty expulsion of Mongol Yuán dynasty rule from China in the 1380s. A huge force of 300,000 Hàn Chinese and Huí Muslim troops were dispatched to crush the Yuán remnants in Yúnnán in 1381. After the defeat of the Yuán loyalists (who were also mostly Huí), the Míng Huí remained in Yúnnán as hereditary military colonists. Thousands of te Hàn soldiers also decided to stay in the area. They married local women of Miáo and Yáo descent, and over time began to call themselves Túnbǎo屯堡, "fortress Chinese", in contrast to newer Hàn Chinese colonists who moved to Yúnnán in later centuries (16th-18th).
Túnbǎo work as farmers and practice their own religion, which is an amalgam of Buddhism, Daoism, and Miáo and Yáo religion (see p30 and 32 of The Celestial Empire). They have their own temples.

[A-Z April Blogging] [U] University

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In the West, the first universities were born at the time of the emergence of urban town life, and concurrently with mediæval guilds and similar institutions. Universities started out as specialised "associations of students and teachers with collective legal rights usually guaranteed by charters issued by princes, prelates, or the towns in which they were located" (Wikipedia). It was clearly a phenomenon that was concomitant of the explosion of communal freedom and urban life, a bottom-up evolution. In the Islamic world, universities were created around famous mosques thanks to endowments by wealthy families, so it was also more of a bottom-up phenomenon.

the Běijīng Guózǐjiàn
In contrast, and since well before the Táng, universities in China had been created and controlled by the government, clearly in a top-down endeavour. These institutions of higher learning were established in the capital city (or cities) of each dynasty: in Cháng'ān and in Luòyáng under the Táng; in Dōngjīng, then Lín'ān, under the Sòng; in Běijīng under the Yuán. Under the Míng and under the Qīng, there were two universities: one in Nánjīng and one in Běijīng (Míng), one in Chángshā and one in Běijīng (Qīng). This system ended in 1898 with a reform aimed at introducing western-style education in China.

These state-sponsored universities were called Guózǐjiàn 國子監 and aimed at imparting traditional Confucian learning and knowledge to a selection of students.

The Běijīng Guózǐjiàn was first established in 1287 during the Yuán Dynasty, and subsequently enlarged several times, attaining its present dimensions during the reign of Emperor Qiánlóng of the Qīng Dynasty. One may enter the compound through the Highest Scholarship Gate. Inside this gate is a glazed tile memorial archway with bell and drum towers to the east and west. Directly in front of the gate is the famous Jade Disc Hall. The square pavilion, which stands in the centre of a circular pond, has a double-eaved roof surmounted by a gilded sphere. The pond is crossed by four marble bridges and provided on four sides with stone spouts in the shape of dragon heads. It was here that the emperor came occasionally to expound the classics to an audience composed of civil and military officials from the imperial court and students of the Guózǐjiàn.
Behind the Jade Disc Hall stands a huge library. The complex contains six other palaces with dormitories and classrooms. The complex is flanked by the Confucius Temple (Kǒngmiào 孔廟) and the Yōnghé Lamasery (Yōnghé Gōng 雍和宮).

[A-Z April Blogging] [V] Vajrayāna Buddhism

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Historically, Buddhist teaching in Asia has been spread in three distinct waves, corresponding to three different ways of envisioning enlightenment.

The first wave, called Hīnayāna, corresponds to the original teachings of the Buddha (see p37 of The Celestial Empire). Game-wise, Hīnayāna Buddhism is mostly restricted to the southern provinces of the map on p28 of TCE, and in particular to the Tai-speaking peoples of the campaign (see p22 of TCE).

The second wave, called Mahāyāna, corresponds to a later stage of Buddhism that incorporates devotional practices and ideals of compassion from much later on than the original teachings of the Buddha (see p38 of TCE). Game-wise, Mahāyāna Buddhism covers the eastern half of the map on p28 of TCE, and in particular the Sinitic world, i.e., China, Korea, Japan, and Vietnam. Most of the Buddhist sects and schools described within TCE are Mahayanic.

The third wave, called Vajrayāna, or Tantric Buddhism, corresponds to yet a later stage of development of Buddhism based on esoteric writings called tantra. This latter stage emphasises esoteric teachings, including normally frowned-upon practices such as sex, or magic, or the consumption of meat or alcohol, under the strict guidance of a teacher however, see p39 of TCE. Vajrayāna Buddhism also makes use of alchemy, yoga... the aim is to attain enlightenment more quickly. In geographic terms, Tantric Buddhism is restricted to the provinces in the centre of the map on p28 of TCE: Buryatia, Outer Mongolia, Inner Mongolia, Amdo, Central Tibet, Ladakh, Sikkim, Bhutan. This does not mean, however, that Vajrayāna Buddhism didn't reach China — on the contrary: it has a rich history of presence there, even though it has always been the religion of a minority of people.

As written on p91 of TCE, Early Tantric Buddhism, known as Mìjiào (密教), was just one of the many Buddhist sects active under the Táng. Just like the Mahayanic Buddhist sects, it arrived to northern China via the Silk Road at the beginning of the Táng Dynasty. Early Tantric Buddhism received sanction from the emperors of the Táng Dynasty and was mostly popular within aristocratic circles and at the court. After the fad for Mìjiào passed, it disappeared as a stand-alone sect, but it had had time to influence the other Táng Buddhist sects, and in particular Early Chán (p90 of TCE) and Tiāntái (p92 of TCE).

A first revival of Vajrayāna took place under the Yuán, because it was the state religion of the Mongol Dynasty, see p93 of TCE. Suppressed under the xenophobic Míng, Vajrayāna resurfaces under the Qīng, again as the state religion of the Manchu Dynasty. From the Yuán onwards, however, Vajrayāna in China is felt as a foreign religion, or as the religion of ethnic minorities (e.g., the Tibetans). The only Chinese Buddhists interested in Vajrayāna are those versed in magic practices, e.g., the use of the magical Siddhaṃ alphabet.

[A-Z April Blogging] [W] Welkin Lords

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Mother Golden Light
The Welkin Lords (Tiānjūn 天君) are a group of ten very powerful Daoist Immortals (xiān仙) who side with the Shāng camp in the Míng historico-mythological novel The Investiture of the Gods (Fēngshén Yǎnyì 封神演義) that narrates the war between the Shāng and the Zhōu, in the 11th century BC, which supposedly saw the involvement of mythological beings (xiān, vixen spirits, dragons, tǔxíng...) on each side of the conflict.

The Welkin Lords usually reside on Golden Turtle Island (Jīn'áo Dǎo 金鰲島). Each of them owns a magical weapon called a 'trap' that is able to dispatch whole armies. In The Investiture of the Gods, the Welkin Lords are nonetheless defeated by the Daoist Immortals who side with the Zhōu camp. For The Celestial Empire, we shall assume that, in spite of their defeat during the Shāng‒Zhōu conflict, the Welkin Lords were able to resume their place amongst the Daoist Immortals.

Here is the complete list of the ten Welkin Lords:


Qín Wán (秦完), owner of the Heavenly Destruction Trap
Mother Golden Light (Jīnguāng Shèngmǔ金光聖母), owner of the Golden Light Trap
Dǒng Quán (董全), owner of the Roaring Typhoon Trap
Yuán Jué (袁角), owner of the Frigid Ice Trap
Zhào Jiāng (趙江), owner of the Earthly Fury Trap
Sūn Liáng (孫良), owner of the Bleeding Blood Trap
Bái Lǐ (白禮), owner of the Vehement Flame Trap
Yáo Bīn (姚賓), owner of the Soul Snatching Trap
Wáng Biàn (王變), owner of Red Water Trap
Zhāng Shào (張紹), owner of Red Sand Trap

In later times, the Welkin Lords are considered as being allied with Heterodoxy and/or with the Xié sect.

See also p98-9 of The Celestial Empire, under Xié Sect.

[A-Z April Blogging] [X] Xīyù 西域

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Xīyù (西域) in Chinese is a generic term for 'the West'. Depending on the time period and the extent of Imperial China, it may have meant different things.

Under the Táng, Xīyù was everything beyond the city of Dūnhuáng (燉煌) in Gānsù and the nearby Jade Pass (Yùmén Guān 玉門關): the 'Western Regions', i.e. the oases of the Tarim Basin inhabited by non-Hàn people but under the suzerainty of China; or Central Asia in its entirety; or even anything west of the Jade Pass, and most notably India, as in the Great Táng Records on the Western Regions (Dà Táng Xīyù Jì 大唐西域記), the travelogue written by the 7th century Buddhist monk Xuánzàng (玄奘).

After the Ān Lùshān Rebellion (755-763), the Táng lost control of the 'Western Regions', which became alternatively controlled by the Tibetans, independent city-states, or controlled by local warlords (of various ethnicities).

Under the Southern Sòng, the 'Western Regions' were controlled by the Qìdān.

Under the Yuán, the 'Western Regions' were conquered by the Mongols, like almost all the other provinces covered by The Celestial Empire. The resulting 'Pax Mongolica' brought prosperity and safety of travel to the Silk Road. Xīyù became a significant cultural and trade conduit between East Asia, the Indian subcontinent, the Islamic world and Europe.

Under the Míng, there was an initial effort of expansion and re-conquest towards Xīyù that was halted at the disastrous Battle of Tŭmù, after which the Míng Dynasty started the isolationist politics for which it's remembered; the Great Wall of China was built under the Míng. The Silk Road was abandoned and replaced with sea trade routes. After the Battle of Tŭmù, the Western Regions became alternatively controlled by the Tibetans and various Mongol tribes. They were retaken under the Qīng.

[A-Z April Blogging] [Y] Yǒnglè Encyclopaedia

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The Yǒnglè Encyclopaedia (Yǒnglè Dàdiǎn 永樂大典) from the early Míng is the largest non-electronic encyclopaedic work of all times.
The writers of the Yǒnglè Encyclopaedia incorporated 7,000 to 8,000 earlier works, cutting them down into single-themed excerpts, and re-arranging them under single word entries, like a modern encyclopaedia. This was in complete contradiction with earlier standard Chinese practice, which was based on classifying encyclopaedia entries by broad subjects such as language, government, music, etc.
The Yǒnglè Encyclopaedia is named so because it was compiled under the express orders of the Míng Emperor Yǒnglè (永樂). His requirements were that the work should encompass all pre-existing knowledge, that its compilers should not "be afraid" of length, and that no expenses should be spared to purchase the rare Sòng and Yuán manuscripts deemed necessary for the compilation work.
Work itself started in 1403 at Nánjīng University (Nánjīng Guózǐjiàn 南京國子監), and was mostly carried out by unknown scholars with a reputation for vast knowledge, rather than by court scholars. Research work was carried out by over 2,000 literati until 1407, and the Yǒnglè Encyclopaedia was finished in 1408. It consisted of 11,095 books, occupying roughly 40 cubic metres. Many of the scholars involved were eventually rewarded with high-profile offices, although some others fell into disgrace.

Because of the sheer size of the Yǒnglè Encyclopaedia, it wasn't block-printed but hand-copied, with very few copies available. These hand-written copies were lost or displaced by the end of the 16th century. However, many fragments remained available throughout China, as well as many of the earlier works that had been used to compile the Yǒnglè Encyclopaedia, and which had been archived in various imperial libraries. It is assumed that the equivalent of 90% of the Encyclopaedia was still extant under the Qīng, who started collecting the fragments in the Hànlín Academy in Běijīng for their own purpose of writing a Qīng-era encyclopaedia. Alas, the Hànlín Academy was destroyed by fire during the looting of Běijīng by Western troops at the end of the Boxer Uprising, and the Yǒnglè Encyclopaedia was definitely lost.

Scenario seeds:
- (Míng) The PCs are paid by a scholar involved in the compilation of the Yǒnglè Encyclopaedia to recover the only version left of a rare Sòng book. They must travel to a remote mansion where the eccentric owner of the manuscript lives, convince him to sell it, and then bring it to Nánjīng. On their way to Nánjīng, a band of outlaws paid by a rival scholar try to steal, or even destroy, the book.
- (Míng) Two ancient texts used to write the Yǒnglè Encyclopaedia entry on a rare medicinal plant are contradictory. The PCs must travel to a forlorn place and bring back to Nánjīng, under pain of death, an old Daoist hermit believed to know the definitive answer on the subject. The problem is that the hermit is long dead...
- (Qīng) Emperor Qiánlóng wants his own encyclopaedia! The PCs must travel throughout China to find the missing fragments of the Yǒnglè Encyclopaedia. This could be the MacGuffin of a larger capaign game with several unrelated episodes set in different cities.
- (Qīng) The Foreign Devils are burning the city! The PCs are a group of devout Confucians who try to save the remaining books of the Yǒnglè Encyclopaedia from the inferno of the Hànlín Academy.

[A-Z April Blogging] [Z] Zájù 雜劇

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Zájù ("mixed entertainment" or "variety play") was a form of theatre extremely popular under the Yuán. Under the Mongol dynasty, Chinese culture, and especially written production of books, etc. was kept under heavy surveillance by the foreign overlords. As a result, much of Chinese culture (not only entertainment) went oral. The Yuán is the dynasty that saw the development of religious theatrical plays, which became an essential part of Chinese folk religion (see p39 of The Celestial Empire).

Zájù is one of these forms of art. It combines narrated and sung parts, with the addition of acrobatics, dance, singing, and mime. The roles are usually clearly recognisable, with recurring characters (the villain, the clown) recognisable by their flamboyant make-up.

Since the establishment of the Mongol dynasty has resulted in the abolition of the Civil Service Examination, scholars, physicians, and astrologers can be found in a zájù troupe. Unemployed scholars would write zájù librettos, known for the intricacy of their verse forms, not only to vent their frustration, but also for mere commercial reasons, as a class of nouveaux riches produced a constant demand for plays. Some literati would become fully-fledged playwrights.

Zájù declined and went out of fashion under the following dynasties; it became especially stultified under the Míng, when all zájù librettos had to pass government censorship. By the time the Míng dynasy fell in 1644, zájù was no longer performed at all and it survived only as a genre of literature, i.e., zájù plays ended up being only read, not played on stage!

A travelling zájù troupe can be the ideal adventurers' party for a TCE campaign game, giving a rationale for travelling from one town to the next and experiencing new encounters. Training for the acrobatics parts of a zájù play is a good cover for martial arts training. The sung arias of a zájù play can be used to convey secret messages to members of the crowd.

the Khitans

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The Khitans (in Chinese: Qìdān 契丹; in Korean: Georan) were a nomadic para-Mongolic people, originally from Mongolia and Manchuria, appearing in historical records well before the Táng. The original ethnic centre of the Khitans seems to have been Inner Mongolia. The Khitans were one of the foremost steppe peoples, and exerted enormous influence on northern and Inner Asia until the 13th century, yet they are very little known outside of the restricted circle of people interested in East Asian history. The current name of China in several languages stems from the name of the Khitans (e.g., Bulgarian and Russian: Китай; Kazakh: Қытай; Mongolian: Хятад), as well as the ancient name of 'Cathay' formerly used in most European languages (see my earlier post about Bento de Góis). This is testament to their importance at the time.

Under the Táng, the Khitans were vassals to either the Táng or the Türks, depending on the balance of power between the two, or to the Uyghurs when the latter replaced the Türks as the main steppe power.

After the Ān Lùshān Rebellion (755-763), the Khitans did not take advantage of the weakening of the Táng but remained peaceful vassals of the Uyghurs. In 916, in the interregnum between the Táng and Sòng dynasties, the Khitan khan Ābǎojī (阿保機) declared himself emperor; for the very first time in their history, the Khitans became a united nation. In 926, the Khitans conquered much of the northernmost part of Ancient Korea, and absorbed it into their empire. In 935, the Khitans conquered the so-called 'Sixteen Prefectures' (which correspond to the province named 'Liáo' on the map on p28 of The Celestial Empire). In 947, the Khitan Empire adopted Buddhism as its state religion and a Chinese-like strong central government, and was re-named the Liáo Dynasty (Liáo Cháo 遼朝). The Khitan script was modelled in imitation of the shape of Chinese characters. At its height, the Liáo Empire stretched from Manchuria in the east to the Tarim Basin in the west. To the people along the Silk Road, the Khitan Empire was "China", since all the Chinese goods they saw came from it — hence the naming patterns for 'China' mentioned in the introduction of this post.

Although they had become Sinicised and had adopted a Chinese-style government for their sedentary subjects, the Khitans did maintain part of their nomadic lifestyle: the court of the Liáo emperor moved between its various capitals; rather than build palaces, the nobles lived in luxurious tents. Contention over succession was resolved amongst brothers by violence, nomad-style.

the Sòng and Liáo Empires


From its very beginning, the Sòng Dynasty was hostile to the Liáo, and used military force in an attempt to recapture the Sixteen Prefectures. However, Sòng forces were repulsed by the Liáo forces who engaged in aggressive yearly campaigns into northern Sòng territory until 1005 when the signing of the Chányuān Treaty ended these northern border clashes. The Sòng were forced to provide a yearly tribute to the Khitans of 100,000 ounces of silver and 200,000 bolts of silk. These border clashes feature prominently in the Míng novel the Water Margin (chapters 83-89 of the 100-chapter version).

The Sinicised Khitan Empire of the Liáo remained a major player in north-east Asia until 1125, when it was defeated and destroyed by the Jurchens (see p30 of TCE). Most relics of the Khitan culture were destroyed when the Liáo Empire fell. Tombs were disinterred in acts of revenge by the Jurchens, which had been oppressed during the Khitan reign.

The remnants of the Liáo Dynasty escaped the area towards the Western Regions (Xīyù 西域), establishing the short-lived Kara-Khitan Khanate, which fell to the Mongols in 1218. That was the end of the Khitans. No later people has been established as their descendents, and their language also died out.

Jade Boy

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In Chinese folk religion, Jade Boys are divine servants of the Jade Emperor, acting as his ears and eyes in Heaven and on Earth, since the Emperor never leaves his heavenly palace.



A Jade Boy simply wills himself somewhere, and he is instantly transported to that place, unless some exceptionally strong magic prevents him from doing so. Since both the Orthodox and Heterodox Daoist traditions recognise the suzerainty of the Jade Emperor, and since a Buddhist would not interfere with the Jade Emperor's will, such magic must necessarily be of demonic or foreign origin (or both).

A Jade Boy can grant any wish, provided the Jade Emperor empowers him to do so. What usually happens is that, during an errand on Earth, a Jade Boy will meet a mortal in dire need of help. After having enquired about the needs of the person, and if he is moved by his or her plight, the Jade Boy will usually travel back to Heaven, wait for an audience with the Jade Emperor, and expose the person's problem and the solution he has thought of. If the Jade Emperor agrees to the solution, the Jade Boy is allowed to travel back to the petitioner and grant him or her a wish. Petitioners helped in this way are obviously always pure-hearted people with high an Allegiance score (>50) in one of the purely Chinese allegiances (Chinese folk religion, Daoism, Heterodoxy).
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