~* Summons to the Way of Sun Final Trial *~
[OOC: Saturday 6/27/2020 @ 3:00 PM EST]

4th of Sun’s Smile, 1773

[!] A scroll is posted up as a summons for two individuals, and the Hou-Zi of Arcas. 

“Nǐ Hǎo Xiōngdì hé Xuéshēng

    For dozens of lunar cycles, Feng Guihua’s students have been vividly engaged in self-study, traveling all across Arcas in order to experience the life of all creatures. Now, Guihua calls for the attendance of Fènghuáng and Qīng lóng to their final trials to determine their mastery. Along with this, Guihua calls for the entirety of the Hou-Zi and Huajiao monks to come to watch their progress. There will be a buffet prepared, as the duo will be tasked with one last trial of the Way of Sun. They both will prepare the final dance of the Way of Sun together, performing their ultimate stability and balance of their will. This ritual is merely performative to the rest of the group attending, and the success of their dance will ultimately decide if they are ready to be deemed as masters of Way of Sun. 

This is a celebratory gathering for this trial, and Guihua implores all Hou-Zi & Friends to come to attend.

真诚地,

风桂花【Fēng Guìhuā】
 Way of Sun Monk & Councillor of Dengyu Monastery

~* OOC *~
A bit of a small event centered around the Hou-Zi and my two students! Making this a public display, feel free to swing by and watch. 

时间

Found himself to Tongyi-Hu did Waibiao, taking pleasure in caring for plants of Dengyu Monastery gardens. Fertilizer to wheat fields and feed to animals in their pens; Waibiao comb and cut soft wool from backs of miányáng - sheep flock. The swine ate their slop, the hens their grain, and for Waibiao he have some bread and hand-strung noodle from wheat harvest. After long day of work, he make himself a cup of tea and bathe in hot water spring under village.

时间

Met again with Jiangu, being who Waibiao not speak to in passing of many lunar cycles. With this one Waibiao teach fellow xiongdi about Hualian and universal truths, hoping to spread kindness and awaken seedling of enlightenment. Waibiao gave Jiangu copy of scroll on Hua-Jiao he wrote, too, finding that many lack in knowledge for teachings of prophet Hualian. Is hope of this one to spread knowledge of Hualian’s teachings, hope too that this knowledge help other find inner peace.

时间

With each ray of silver light shining from passing moon, Waibiao find strength and inner peace from Hua-Jiao, the unrest in his spirit trickle away with meditation and travel. Remembering his meditative journey on great tree in valley of orange and yellow, contemplating on what he should do with that knowledge he obtained...

时间

With a day that past, and a broken fast, Waibiao travel to small city of Vira’ker; once inhabited by many dark-skinned Jian Tou Ren, he remembers, from time when xiongdi erect temple beside long-dead city of Llyria. Remembering too, strange bearded man who practice Chi from this city who call himself Magnus - but this simply Waibiao digressing, as these times unimportant in ever changing nature of creation.

时间

Waibiao join xiongdi in forest outside Vira’ker after more traveling, sitting in meditation with Fumiko, Biao Gong, Sirong and more. This spiritual activity is interrupted by a great feral beast, an enormous creature with likeness of a Hei-Zhu but with size twice as this xiongdi of Hou-Zi -- horrifically grotesque. It was with great injury and pain of mind that Waibiao leap from tree that this creature threw him, striking him in his chest with Waibiao’s tarnished walking staff… Waibiao’s face is flushed with anguish, his hands stained with the blood of a sentient creature that he did not wish to harm. Try did Sirong to bring Waibiao comfort, he knows, but this one has never taken the life of another; even with help from his xiongdi. Running through Waibiao’s mind are thoughts of how this creature may have simply been trying to scare us from his territory, but also knowing that his xiongdi would have most certainly been crushed by this Qiángzhuàng de had he not plunged his bamboo staff through his chest; a certainty he did not wish to see. Throat clenched with sorrow, his face wet with tears, never has this one felt such anguish in all his years; even in comparison to the loss of his parents and Xiǎo dìdì. He is not sure what to do with himself, to pray or to cry, to grief or to lie in wake of the suffering he brought to another… Retreat into his mind, did Waibiao feel, the horror he had brought about a constant in his mind; a waking nightmare from which he did not feel he could escape...

时间

Despite the emotional and psychological exhaustion Waibiao suffered as written previously, he decided that it was important to carry on; for change in his eyes is inevitable whether a being wishes it or not. This is Waibiao’s resolve, to not drown in his sorrows and make the first move before change comes to him unexpectedly. This is the essence of Zhǎnwàng.

Waibiao decided this day to pull his mind from the darkness which plagues it by way of rigorous meditation. A lesson was held, Waibiao being joined by xiongdi Heise-Sirong to meditate and discuss the four facets of a beings looking-glass self. This was very therapeutic to Waibiao, and though he did not express as much to Sirong -- who seemed to enjoy this activity more than Waibiao showed, this one is ever so grateful to the young Hou for his attendance.

外表【Wàibiǎo】

花轿的僧和老师 - Huājiào de sēng hé lǎoshī

Huajiao Monk & Teacher

[!] A scroll was stamped into place in the boards of the monastery, with copies being placed all over Arcas along with this one.

“To all the Hou-Zi denizens wandering among the descendants in Arcas,

     The Hou-Zi have lost much, traveled long throughout Arcas to find a place of their own. Even now, we struggle to keep ourselves together even through this blinding pain and anguish of our people. However, with each loss that the Hou-Zi experience and every new settlement that grows under the Hou name, as a collective population we learn from every mistake that we had made in our history. Many great Hou of various paths alike has fallen, lost to the ever-growing void and lingering hopes that they once held within. Qing Long is a grand example of growth and development, from facing loss and despair first hand. They will lead the proceedings for this Fènghuáng jié, which is meant to highlight the losses of the Hou-Zi populace which contorted into a lesson to remember for many lunar cycles to come.

    The Fènghuáng jié invites all Hou-Zi on Arcas no matter the origin or background of the individual, as we would enjoy the comfort of our own recalling the losses that our people endured and to recall such with an overshadowing lesson to remember. Of course, valuable individuals that the Hou-Zi either continue to have good relations with or new eager relationships with others which blossomed in the past lunar cycle are all welcome to attend. For those who wish to have a view of the culture of Hou-Zi, and would like to consult our own on such, are more than welcome to come and indulge on the lessons we learned from our losses.

~* 复兴盛宴 *~
Fùxīng shèngyàn - The Feast of Revival

    Before we begin the following ceremonies and traditions of the Hou-Zi populace in this particular festival, there will be a short feast for all to indulge in. A banquet of sorts, all allowed to partake and feast upon the meals laid out for all the individuals attending the festival. Once all have filled their plates to the brim with various food items and beverages, we will begin with a short speech from Feng-Guihua to address the climate of all the Hou-Zi have lost and learned from. After all the individuals have finished mingling and speaking to each other during this feast, we will move on to the main ceremony.

~* 火凤凰仪式 *~
Huǒ fènghuáng yíshì - The Fire Phoenix Ritual

Once the feast and initial mingling are complete, all guests of the monastery as led by the venerable Qing Long will move to the ever-burning pyre which represents the pain and anguish all have faced in the current climate of the world. Forming a circle around the pyre, all individuals will gain a chance to voice their beliefs and thoughts of the continent known as Arcas. We will publicly speak of the losses, any problems, and growing issues of the populace at this pyre as a collective. None will be forced to speak, but it is highly encouraged to do so for the ritual. By the end of the pyre, a single orb will be tossed into the flames as an offering, a wish to learn from these mistakes and improve. Once this main ceremony is complete, the denizens of the realm will move onwards to the final ritual intended for the festival. 

~* 水凤凰仪式 *~
Shuǐ fènghuáng yíshì - The Water Phoenix Ritual

Once the guests of the monastery complete addressing their concerns and doubts, they will follow Qing Long to complete the next ritual by the river, representing progress and learning from the pain experienced in the pyre. All individuals will be given parchment paper, made from the reeds grown locally in the monastery. They will be asked to form origami with the paper, in order to form a lotus flower. They may write anything they wish on the paper, and decorate it however they like. When they are all finished, they will place the papers in the river to allow it to float off into the distance, a form of remembrance and learning from the past.
 

Food and refreshments will be gifted to those that attend, along with some unique items they may take home to remember the occasion.

We welcome all denizens of Arcas to come, and we look forward to your attendance.
 

真诚地,

青龍【Qīng lóng】
Sun Monk & Student of Dengyu Monastery 
风桂花【Fēng guìhuā】
 Way of Sun Monk & Teacher of Dengyu Monastery

-= OOC =-

There is also a lesson before this if you would like to come early! Check out the letter below! Let any of us know if you need help finding it.

@Stargazer @UmbreScye @Waibiao

[!] A letter was also distributed throughout the monastery and neighboring Hou-Zi temples.

[OOC: 5/16/2020 1:40 PM EST before the Phoenix festival!]

“你好兄弟：

    Before the festivities begin, another venerable Hou-Zi by the name of Wài biǎo from a neighboring temple will be arriving to conduct a short lesson and meditation session revolving self-thought. They will be addressing philosophical ideas regarding to the inner-soul and self of an individual, we encourage all Hou-Zi and guests to attend this lesson before the festival. We look forward to your attendance to this lesson. 

真诚地,

外表【Wàibiǎo】
花轿的僧和老师 - Huājiào de sēng hé lǎoshī
Huajiao Monk & Teacher 

时间

    With change of lunar cycle, Wàibiao come to see that all people differing in culture and spirituality have different behavior with each other; many matter of perspective often growing from these. As said by many a wise being, ‘beauty is in the eye of the beholder’, and so it understanding of Wàibiao that degree of beauty and perfection that one might hold in their heart for another will not be held similarly in heart for all. Degree of love one hold for their fellow have value in same regard for fact that it is transient and impermanent.

时间

    Solitude important to Wàibiao, learn many lunar cycle ago that suffering can be brought to self and other when spirit is depleted of rest; for no greater harm can happen when mind of a being is at edge of darkness. Wàibiao partaking of much solitude, for Dúchu useful in helping Wàibiao clear his mind of darkness and duress. Travel to vast body of water, did Wàibiao, clearing mind of sight of building and grass and mountain; this way so Wàibiao can focus on inner thought without distraction. Lower himself from raft, did Wàibiao, so he can submerge fur and head and limb in salty water of vast sea... Floating above forest of kelp and school of fish, echo of creation in these waters did Wàibiao gleam as water soak his aching body. Death, destruction, life, change - all part of this shining liquid that he surround himself with. Water does not take or give, yearn nor live; it impartial force that simply be…

_{Gleaming blue, the water through, a composition of azure melody ever so true. Cold yet warm, like a winter sun’s embrace, peace in nothingness with a lap of grace. The chatter of teeth, the sea a wreath, my hair it parts as my sorrows release. Streaks of hot sadness, they trace down my face, my mind of minds abuzz with wraith. My spirit weeps, sweet joyous relief it reaps, a feast of aloneness parting the ember of suffering from the kindled fibers of my heart.}

时间

    To white city of Haelun’or, did Wàibiao’s feet take him. Up and up toward the sky, hazy sunset that did not lie. Weary and worn, was this small creature of Metzli, seeking bed and rest for tired body. For naught it was, those sharp-eared beings seeming forlorn. Forlorn of charity, no giving of kindness, this wanderer move on with no slumber or refuge. Remembering final words from neighbor-of-magic does Wàibiao, that Lian Tou Ren in their high-seated city with wrought iron gates framed in marble -- “We aren’t allowed to let your kind in.” Failing to understand does Wàibiao, though remembering bloody history of Hou and Elf those many moon cycle ago. Too remembering is Wàibiao, that with passing of lunar cycle come inevitable change, so assuming is Wàibiao that past of his ancestors might not chain him to denial of passage, perhaps? Naivete, this is, though finding is this small being that he is unable to let go of his frustration at such a policy. Inevitable too, does Wàibiao understand that not all being without reason for such behavior, and thus he move on with walking stick in hand and stars over his head.

时间

    Passing through savanna near city of Orc, does Wàibiao; meeting stranger clad in leather with face covered by mask. Seek help of Wàibiao, did this man, who Wàibiao take to Hou-Zi village that the man seek. In Tengyi Hu, Wàibiao make cup of tea for both he and this man who later call himself Thomas. Shrouded with deep emotion, was Thomas’ face, his journey to seek retribution for purpose that he did not tell Wàibiao.

‘Vengeance like burning candle with beautiful incense.’ Wàibiao remember telling him, ‘Smelling pleasant for a time, but soon burning to leave one with nothing but wick.’

Was hope of Wàibiao to encourage this man from quest of pain, but only did he listen and drink tea that Wàibiao offered before bidding his farewells.

时间

    Wàibiao travel across land, through wide field of tall stone that jut from ground; over tall mountain where he see honeybee that shed tears of abandonment; and through valley of lush greenery and fresh river. Jittery rabbit through wind-swept grass, Wàibiao seeing many wonder of creation that nature offer. To pitted valley of orange and yellow, Wàibiao find sight of a vast tree; one greater than that he had seen in any grove or jungle. Such a magnificent creation of nature this is, with roots growing through soil in spite of that harsh bed with which this tree flourish. Through shallow stream and hardy green, Wàibiao reaches base of what seemed insurmountable obstacle; though it seemed too that nature smiled on Wàibiao with gift of hanging vine with which to climb. Up and up, did Wàibiao go, where will the branches lead? He does not know… With air that thinned, and energy thinner, Wàibiao reach height on tree where he felt as if he stood above the world itself with the sun below his feet. So tired, does Wàibiao feel, so he will slumber in bed of leaves; meditate and sustain his body with not but morning dew…

时间

    For passing of thirty sunrises and one more Wàibiao remain on top of great tree, sustaining himself on nothing but morning dew, tree leaves, and blessed silence; his heart filled with much peace in meditation. For fear of falling, Wàibiao sit very still with legs crossed and eyes closed; his mind cleared of all thought of world outside his body. Though not reaching enlightenment as prophet Hualian did so many lunar cycle ago, Wàibiao achieve glimpse of idea; his sense of lust to wander the vast lands teaching him much about thought of other being both powerful and weak. In birth tongue of his people, Wàibiao understand there is verb to describe his behavior; Yóudàng -- to roam about… Wàibiao only staying in few place through journey on this continent, never taking stay and rest coming with much effort, though it this way of life -- one with no permanence -- that Wàibiao come to learn so much from cousin Kha and neighbor of Bian Lian Ren and so many other. Wàibiao wish to share what he learn with other, but finding that he has dilemma in his mind of how to do this… Though some call Wàibiao wise, he seeing himself still like naive infant with ambition too great for him to handle. More thought, will Wàibiao give this idea, though it something he feel will give greater purpose to the wanderlust in his heart.

As Wàibiao gain courage to climb down great tree, reaching bottom to find his fur still sheen with dew of water from while he meditate and fast. Wàibiao wipe this away, finding that his coat show with richer color and health; his mane fuller and chest tighter against his muscles. Realizing too, that he feel almost lighter in body and spirit -- the fast purging his body of ill element and fatigue.
 

During Waibiao travel across land,  seeing many face and many creation of nature. Passing of lunar cycles like water, but beauty that exist in people who inhabit vast land not one to be misunderstood, for even beggar with dirt caked to feet and hair down to waist have spirit in them; life-essence like air in chest...

~X}:::::::::::::{X}::::::::::::{X}::::::::::{X}:::::::::::::{X}::::::::::::::{X~

In winding street of city inhabited by neighbor-of-many -- Bian Lian Ren -- Waibiao meet cousin-of-Daemon -- Mao Ren -- who teach him to speak with hands. Mao Ren expecting nothing in return, showing beauty with charitable kindness.

时间

In lush forest of Aegrothond, Jian Tou Ren show kindness to Waibiao when clean mane and expect nothing in return. Waibiao keep mane clean now, comb fur and condition with oil to keep healthy.

时间

On cold mountain of Morsgrad, Waibiao offend Bian Lian Ren by climbing tree. Waibiao not understand, but learn that even neighbor-of-many with  care for nature, even though he threaten Waibiao with weapon.  It is understanding of Waibiao that Bian Lian Ren, by words of Bian Lian Ren, that they kill those who climb tree... As sunrise pass, Waibiao meet priestess of what these neighbor-of-many call ‘All Father’, learn of deity who she teach Waibiao giving knowledge of Chénsī. Priestess call herself ‘High Keeper’, very compassionate being with desire in heart to spread peace. Wise priestess impress Waibiao, so Waibiao teach of Hua-Jiao philosophy…

“Berries like religion, grow in many sizes and shapes with different flavor and texture. Charcoal like Hua-Jiao, of plant but not religion; spirituality with no praise to deity. Place in world for Hua-Jiao to bring peace and kindness, attempt sometimes made to enlighten neighbors of Aengul and Daemon. Neighbor-of-many know 'All Father' like people; limited in sight but having potential all same, because neighbor-of-many deity like her, so too are all deity like their children. Many divide by difference in belief, segregate by dedication to deity not of others, sometimes… Many not think about this, so many suffer and hate.”

时间

With passing of lunar cycle, there is no stop to travel of Waibiao. On 8th of Snow Maiden, 1765 to neighbor like Bian Lian Ren, Waibiao meet neighbor-of-night Jian Tou Ren who call self ‘Shanka’, speak on philosophy of suffering and how it affect some. Shanka spirit holding of much pain, believing that this sometime inevitable; but Waibiao of understanding that suffering in life mostly uncertain, line of thinking that let some being let go of dispair.  Meet again too, Mao Ren Xinan, who seek advice on what do with coming of age…

“Wisdom come with time, differing from age. Age measurement of life in land for being, not wisdom. This true too for Hou-Zi, wish for gray fur and aching limb,  but linger not on such worries, worry only for quality of life. Think of self often, this practice of Pensive being, Chénsī. Live long as one ought, not as one can, this way to becoming wise. Reflect on quality of life, not quantity,  this way one set mind of self free from what self cannot change, doing opposite with what one can. If being want bring peace to other, this for being to decide, worry not about those who not want help, do what being believe bring inner peace.”

时间

Waibiao travel once more to Morsgrad as same sunrise pass, meditate in cold and sleep as beggar in streets. Commotion heard in place of drink, so Waibiao go to observe. Heated speaking and ready weapon, Waibiao see wise priestess among other Bian Lian Ren. Waibiao make attempt to help, dishonoring vow to ask for peace… Waibiao understand this grievance unnecessary, learn now to observe and wait before using opportunity to break vow for those with differing culture. Part of culture for these Bian Lian Ren to fight sometime. Waibiao first think this squabble, but now know not squabble to some -- this important argument over dishonor and ignorance, Waibiao think. It not without this knowledge that Waibiao understand embarrassment brought upon himself. Embarrassing less that Waibiao plea for peace go ignored, embarrassing more that Waibiao speak. Waibiao now understand that he still  naive like suckling infant, petty Bai Chi is Waibiao... Waibiao will meditate.

((Below is a translation of Waibiao’s meditation, a poem that came to mind during his meditation…))

“Horned helms and drawn swords, utter not those little words. If peace you seek, then let it be, all beings are with ways loud and meek. Wisdom can fail, like lashing tail; whipping with actions unneeded. Though spirit may weep, let them reap, for these be matters not for those who walk on learning feet.”

Waibiao meditate, reflect on wrongdoing in cold of Morsdradi street. When Waibiao satisfied, he explore city and happen upon small library. Here it is Waibiao read and learn of ‘Red Faith’ of these Bian Lian Ren, here Waibiao learn some belief which give him insight in Bian Lian Ren strong faith; help Waibiao understand why these being may behave as they do. If is path of wandering Yóudàng monk to make mistake and learn culture of other, Waibiao hope this experience will give wisdom in lunar cycle to come.

时间

In city of Helena, Waibiao witness event of suffering. See Bian Lian Ren child mourn over blood Waibiao does, tears shed for mother and sister killed in street. Waibiao pray for healing of child, hope that passing of lunar cycle give infant ease for suffering. Meeting Xinan again, Waibiao does in Helena. Embrace Xinan give to Waibiao, whisper warning of Morsgradi travel to Helena. Waibiao go to Morsgrad, see many warrior prepare, plate of metal covering body and many weapon held for rally… Waibiao see many thing in Bian Lian Ren of Morsgrad, seeing also many different thing in Bian Lian Ren of Helena; but it is must that Waibiao remain pacifist. With Morsgradi also are Orc, chanting of ‘Krug’ and ‘Wagh’. Follow this band Waibiao does, meeting at Helena to perpetuate suffering, Waibiao think… Learn soon does Waibiao that people of Morsgrad march in solidarity for lost kin.

时间

To cold city of Morsgrad Waibiao travel, meeting with passing Bian Lian Ren with long red beard who Waibiao try to offer bread, but instead, Bian Lian Ren give coins. Meeting again with Bian Lian Ren called ‘Alisa’, asking if she will teach Waibiao more of ‘Red Faith’ these Bian Lian Ren practice…

“...The Paragons are our most honored ancestors. They are servants of the All Father who, in mortal life, accomplished deeds of such significance, or became such known symbols of given traits, that they were raised to a position of reverence in death. When a follower of the Faith prays, it's usually to a Paragon, as we feel the All Father shouldn't be bothered with trivial matters. There are shrines around the city where the faithful leave offerings to their Paragons and issue their prayers. Each follower of the Red Faith also has a Paragon that they take as a patron to guide them in life.”

Waibiao make comparative inquiry, stating that Paragon similar in nature to Saint or Apostle of ‘Canon’, though this seem to offend Alisa who correct Waibiao.

“I prefer to compare them to ancestor spirits. I dislike the comparison to Saints, personally. But, that is a comparison that helps some people understand, either way...”

Keepers of the Woodland

_______________________________________________________________________________________

Origins

The Heise Tribe is a long lasting line of Hou-Zi dating back to near the colonization of Arcas. Since the origination of the tribe, it has been a name many know and heard of. Acclaimed for their prowess within woodland and jungle, these Hou-Zi have their own culture and tradition - though not straying far from their close brethren.

Culture

The Heise Tribe is most commonly represented by Laobai-Zhu, though other subraces are welcome. Their fur tends to be on the darker side of brown, due to the blood that runs in their veins - though there are Hou-Zi not born into the tribe. Members born from the main line also typically have shades of green for the eye colour.

Hou-Zi in the tribe strictly follow Hua-Jiao, the path to enlightenment and are taught the four truths and the eightfold path either at a young age or from the second they join the tribe. Most commonly aspiring to be monks of the monastery as well. Hēisè’s often wear white paint on their fur and skin to symbolize hierarchy and respect, which will be expanded on further. It is also not uncommon for a Heise to pursue druidism, as they prefer nature and wooded environments. These Hou-Zi are not typically known for combat, though they very well can be efficient in it. They are mainly famed for their traditions and ways.

Hierarchy

- A depiction of the current Líndì-Zhu -

The tribe has a set hierarchy for management and initiation purposes, though all of them believe each other to be equal and respect one other equally.

Líndì-Zhu

The highest member of the tribe. One who leads and makes decisions - they will also initiate new joiners. The Líndì-Zhu is widely respected and can be identified by their large antler staff and they will always have white paint in spiral-like patterns on one of their arms and white paint covering half of their face. The current Líndì-Zhu is Hēisè-Sīróng.

Tóumù

The Tóumù are chieftains of the tribe. There is usually no more than 3. These members usually teach others of tradition, religion and are mainly the ones in charge of initiation. They will always have tally-like paint marks across their face and sometimes chest or stomach.

Dàibiǎo

Dàibiǎo are the regular members of the tribe. They often learn from their elders and participate in all the tribe’s activities. These members have tally-like paint marks on both arms. To become a Dàibiǎo, one must first under-go initiation.

Initiation

The initiation is a complex process in which the new-born or aspiring joiner goes through. They first must be brought somewhere remote in a jungle or dense woodland. Then, the Heise initiating them lights an Opium incense and administers a strong psychedelic drink known to them as Cónglín zhī or Juice of Jungle. It’s made from many recreational herbs such as strains of cactus green and eternal leaf, among others. The new tribe member is then made to forget their past and focus on the future, on new life within the tribe.

Admission

To join, just pm me on discord ( Nozoa#5616 ) or /msg Nozoa in game!

The Law of Tongyi-Hu

Tongyi-Hu is a village devoted to the monks and monastery of Dengyu, and while the city is home to houzi and people of all kinds, those within the village must still adhere to the rules of the monastery, or risk expulsion from the city, perhaps even banishment, should the council deem the actions worth of such.

Right View-

The actions of those within the city have consequences, while the monks cannot enforce these beliefs outside of the city, any dedicated monk can enforce trial on those who break the laws listed below. Once a monk has made a decision, they are to bring the issue to the council of chi, whom then decide if punishment is necessary to the individual.

Right Thought-

Those whom reside within the city must be focused on right thought; think not on violence, and instead seek harmlessness with one another. Any act of violence between those within the city can warrant expulsion, anyone who is under threat, however, has the right to defend themselves, up to incapacitatation.

Right Speech-

Abusive, divisive speech is not tolerated within Tongyi-Hu, and any who are found to harass anyone within the village, no matter race or creed, are subject to expulsion from the city.

Right Action-

Killing, Stealing, Adultery, all are foul actions and not tolerated within the city of Tongyi-Hu. Any who are found to be doing such are subject to immediate Expulsion from the city. 

Right Livelihood-

Every sentient being has rights and freedoms within Tongyi-Hu, and any who harm another purposefully in any way are risking expulsion from the city.

Right Effort-

Those within the city must seek goodness and peace in all things, and as such, all citizens have the right to defend and maintain this peace, from evil beings and those who would seek to take the freedom the city has provided us. Creatures Brooded in chaos and evil, such as shades, Izkuthi, and Necromancers, are not allowed within the walls of Tongyi-Hu.

Right Mindfulness-

The citizens of Tongyi-Hu are expected to be civil and peaceful, to focus on self development and to watch over one another, and protect themselves. 

Right Concentration-

Citizens are Expected to meditate on wholesome mental states, not to allow their anger and hate to overwhelm them. 

So long as anyone is within the city, they are subject to these laws and rights until they themselves break them. All are welcome within the city of Tongyi-Hu, so long as they seek the peace that the monks seek. Any who break these laws and poorly reflect the city and the monks of the Dengyu monastery will face expulsion from the city and perhaps banishment permanently, as decided by the Council of Chi. 

The Monks of the Děngyú Monastery

Description:

The Děngyú Monastery is home to the Monks of Hua-Jiao, a religion once discovered by the great prophet of Hulian, describing a path of enlightenment, by following the four truths, and the eightfold path. The monks of this order devote themselves to becoming one with the energy, or chi, of the world around them. There are many different takes and intricacies to the path of hulain, and the monastery is simply a sanctuary for those who seek to explore and follow this winding path.

An ancient painting of the Fengshui temple

History:

The History of the Monks of Hua-Jiao goes back far into the history of the houzi, all the way to the second jade empire. The Hou-Zi were separated by a ruthless caste system, and many found this to be unfair and ruthless to their people. This and many other reasons led the people to flock to the prophet of Hulain, the first enlightened one who first walked the eightfold path. It was soon outlawed by the god king, Hou-Shen fearing the freedom of the mind this religion brought, and the houzi whom followed it fled into the mountains, erecting the Fengshui monastery, the first of many monasteries that would be built to practice this way of life.

The most recent place of worship for Hua-Jiao was found within Qinghai, known as the Temple of Shen, before it was overtaken by the Tyrant Cao Cao, a son of the lineage of Shen, and a strict follower of Shen-Jiao, the worship of the god king Hou-Shen, the first Hou. From there, the father of current Lead monk Hsieh-Xin, led the houzi to build the second jade city, only for it to be destroyed in the voidal tears that plagued arcas, and for Xin to be murdered by the voidal behemoth protecting his people. Now, his son, Hsieh-Xiwang, and the remaining hou, have gathered to build a monastery to restore the council of chi, and maintain the religion of Hua-Jiao.

An ancient manuscript of hou dialect

Language:

The Monks commonly speak the original language of the houzi in passing, otherwise known as Pubiàn. Only a few phrases of this language are known, and full sentences are rarely used except by master monks within rituals, and the knowledge of the full unhindered language is kept within the Council of Chi, to be safeguarded for events of cultural significance.

(original Houzi language is based off of mandarin, and the full houzi speech guide can be found here

Common Traits:

The most common traits found among the monks of the order is their resolve and inner peace, though this can take many different forms. The monks spend their entire lives working to find balance within themselves, through the path of hulain and the manipulation of their inner chi, some select few being known to be able to manipulate their chi to such a point that they can enhance their physical abilities using their inner chi, though this art has been lost to time, and has yet to be rediscovered. The act of finding this balance leaves monks as a more stalwart and honest people, and they follow a strict code of ethics, failure to do such causing them to be punished or even removed in the most drastic of scenarios.

The Paths of the monks

The monks of the order have two distinct paths that they follow, in order to achieve the balance and enlightenment that the path of hulain offers. They are not separate, merely two different means to the same end, two views of life around them.

The Way of Sun

The path of the sun is the belief in balance through connection with all living things, using ones energetic chi to externally find balance. They believe that balance and enlightenment can be found through travel, knowledge, and through interactions with other beings. They focus their chi on the outside world, seeking balance through right action. These monks are generally much more excitable and hasty, though this is not always the case

The Way of Moon

The path of the moon is the beleif that enlightenment and balance can be found within oneself, found through balance, peace, and neutrality. They use the peaceful and calm chi within themselves, focusing on inward perfection and harmony with the world around them, through harmony within themselves through the process of meditation and study. These monks are generally much more calm and collected, and tend to be studious and knowledgeable on many things, though this is not always the case.

An ancient manuscript of the eight fold path of enlightenment 

Religion and Society:

The Eightfold Way, or the Ba Sheng Dao Fen (八圣道分) had also been a revelation upon Hualian’s meditations and extensive fasting. Learning to follow the eightfold way was the true path to shedding attachments to the earthly world, and achieving true enlightenment.

The Monks of the Monastery follow the eightfold path of enlightenment, to break oneself off from this path is to walk the path away from the order. These eight paths are as follows:

Right View (正見 Zheng-Jian)

To accept all actions have consequences, to embrace your karma, and be resolved that death is not the end of it. This is called right view.

Right Thought (正思惟 Zheng Si-Wei)

Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

Right Speech (正語 Zheng Yu)

Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

Right Action (正業 Zheng Ye)

Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This is called right action.

Right Livelihood (正命 Zheng Ming)

To avoid  any life that brings shame. To avoid causing suffering to sentient beings by cheating them, or harming or killing them in any way. This is right livelihood.

Right Effort (正精進 Zheng Jingjin)

To eliminate evil and unwholesome mental states that have already arisen. To generate wholesome mental states that have not yet arisen. This is right effort.

Right Mindfulness (正念 Zheng Nian)

To contemplate the body as body, resolute, aware and mindful. To put aside worldly desire and sadness. To contemplate feelings as feelings. To abstain from craving the four contemplations of body, feelings, mind, and phenomena. This is right mindfulness.

Right Concentration (正定 Zheng Ding)

To have control over your own mind with iron discipline. To be able to focus on anything. To detach from sense desires and unwholesome states. This is right concentration.

 These creeds are the strict path of the monks of Hua-Jiao, and though it is known that none may always be perfect, and mistakes are easily forgiven, repeated breaking of these creeds and lack of repentance can force one to be completely expelled from the order if this is believed to be the case, and they are tried and condemned. This extreme is only used for those who are not remorseful, and who act far outside of the creeds that they take upon joining the monks.

The monks also believe the four truths, and while they are not enforced, from the beginning of their training the monks are taught to always meditate and focus on these truths, using them to enrich their lives and change their mental state to one which is enriched and righteous. 

The truths are as follows:

Life, by default, is defined by suffering.

The root cause of suffering is the soul’s instinct to desire and crave.

Suffering is eliminated through the release of all earthly desires, including love, wealth, family, and health.

The path to enlightenment is achieved through an eight-step process called the Eightfold Way.

A painting of the prophet Hulain

Hierarchy and the Council of Chi:

The Monks of the order of chi have a council system, where the elder monks make up the council of chi, a council which acts and votes on any political matter, as well as votes and upholds the law of the monks, giving trial to those whom wane from the path, as well as judging the students, to see if they have earned a place among the order.

The social system of the monks is generally as follows:

Laoshi: the face of the order, this monk has the authority to discuss treaties and policies with other nations, and works to the highest standard to maintain peace and neutrality with all other groups and nations. They answer to the council of chi, and should the Laoshi act out of the will of the people, they may be forcibly removed by majority vote of the council.

The Council of chi: the council of chi consists of either elder monks, or in the case of before when the chi manipulation was not a lost art, the council would be made up of the most devoted and wise chi monks. They are the judges and lawmakers of the land, as well as the elders and keepers of wisdom.

Monks: those who come and are accepted into the order are given the title of monk. All who follow the path of hulain are given this title, and each of them are equal in right and respect to every other member of the order. All are equal within the monks.

Students: Students are those who are taught by a monk, and have not been given the rank of monk yet. This title is normally only kept for two cycles of the moon, before being tried by the council of chi for entry into the order.

Xiongdi: Xiongdi are those who live within the city of Tongyi-Hu, yet are not involved in the monastery, these can be other hou-zi, family of the monks, shop owners, anyone who lives within the city may claim the title of Xiongdi.

Pastimes and festivities

The Monks of the order have many festivals and events, sports, and much more.

The festivals often had are:
 

The Festival of the moon

A festival, used as a time to remember those who had passed on to the afterlife, this festival is a celebration, with many intricate dishes, sports, and much more, as well as a retelling of the story of the houzi, from long ago to present day.

The Competition of the crane

A competition of balance and speed, the competition of the crane is one where many monks compete to prove their speed and agility, balancing on thin bamboo, firing arrows at long range, and performing many cultural sports, it is one of the most widely anticipated events within the order.

The Great fishing competition

Houzi are known as masterful fishermen, and this tradition has spread to the order of monks, often times the monks can be found holding their own private competitions, but the great fishing competition is a way for the monks to keep their food supplies up whist also focusing on the world around them, and connecting to the chi of all of the forest and nature around them.

A painting of a way of moon student

Clothing

The monks of the order generally wear robes, normally of either a light blue or a bright red, symbolizing their path of balance that they choose. They can also be seen wearing light loose armor, though it is rare to find a monk wearing heavy armor or chain, as it is generally seen as too limiting, and a waste of mobility, as the monks generally fight with an agile and quick form of martial art. 

A painting of the Dengyu Monastery 

Architecture

The monks style of architecture takes after that of the ancient houzi, they build their homes and monasteries using an early age chinese-tibetian style, with many statues, arcways, and shrines. Hou architecture is known as some of the largest and most diverse in all of arcas, and that is no different within the monastery of Děngyú.

Fighting style and combat

The monks of the order swear an oath not to kill another sentient creature, as it is against the oath of right action. However, defending yourself is required, and it is a necessary evil that the monks prepare for. The monks practice the art of Gongfu, an ancient martial art that the monks use to incapacitate those who seek to harm them. The monks of the order are known for using staffs and weapons which harm, but not kill. The way of sun is very aggressive, and exercises vigorously, along with constantly practicing this art, while the way of the moon is reactive and defensive, using the martial art to purely defend themselves and incapacitate quickly. A detailed explanation of the martial art will be released at a later date.

Credit: 

https://www.lordofthecraft.net/forums/topic/167063-hou-zi-naming-speech-guide/

https://www.lordofthecraft.net/forums/topic/166150-hua-jiao-the-path-to-enlightenment/

[!] A neat scroll contained the contents of Feng Guihua’s take on the history of the Hou people, there seemed to be two versions of the book. One mostly written in a Hou dialect, whereas the other was looked through and edited with more common. The one with more common, was as follows:

Chapter I: Introduction

    The story of the Hou-Zi civilization is one of cruel origins, and perhaps a bitter ending to a populace that is still attempting to strive even with their current conditions. To my Xiongdi, Hou title for each other, I send my deepest prayers to you. This short piece of scripture will serve as a memory, and recollection of the current events conducted by the Hou-Zi of Arcas. A remembrance of the lives lost and sacrificed to reach this very moment. I, Feng Guihua, hope that all of my fellow Xiongdi after many lunar cycles remember that our struggles and efforts were not in vain during this iteration of our civilization. 

Chapter II: State of Shen

    When the Hou-Zi first entered Arcas, some history was muddied or forgotten as the elders passed on or disappeared. We will start with the State of Shen, during 1710, which resided on the exterior of the Gongzhu tribe. Krugmar, the one place where the Rex had accepted the Hou-Zi and allowed them a small plot of land to build. There began the construction of the major Shen Temple, in respect to the deity of the Hou-Zi people, Hou-Shen. Around the same time that Guihua joined the civilization, the first peace treaty between the Hou and Kharajyr commenced. A peaceful future was clearly in sight.
    Lead by the chosen Huangdi Yu Zhuding, a Hei-Zhu of royal blood and chosen by Hou-Shen, the Hou-Zi people lead a prosperous life by the coasts of the Krugmar Savanna. Protected, and we fought for them no matter the cost. The current families at the time were: Yu, Liao, Hsieh, Tian, Shui, Feng, and Lang. Many Hou-Zi returned to their roots, in search of their culture and history. Yu Zhuding could be thought of as the ultimate incarnation of what is expected of a Hou-Zi, a wonderful retainer of culture and discipline.
    At some point, Yu Zhuding mysteriously disappeared and was replaced by Hsieh Xin. An activist for peace and respect, he was remarkably appreciated by most and some did not like his mercy towards others. However, due to the transition in leadership, it leads to a growing feud between the Gongzhu Ren and the Hou-Zi. The Rex at the time, Burbur’lur, was not fond of the demands for the respect that was in the treaty of Fur and Tusk. As time passed, tensions grew and times began to change.

Chapter III: Qinghai Slaughter

    As the conflict grew between the Gongzhu Ren, and the Hou-Zi populace of Qinghai under the leader Hsieh Xin, there was an attempt to pass leadership onto someone who seemed rightfully chosen by Hou-Shen. Under Cao Cao and his second Shen Bu, it was thought that they would lead the citizens of the State of Shen to a prosperous and peaceful time. However, the council was misinformed, and we slowly descended to a time of panic.
    The Hou-Zi all equally respected Cao Cao, believing he was truly the chosen of Hou-Shen as he descended upon our people. Soon, it became clear that his actions to some were not favorable in the Hou-Zi name. With the council torn, half in favor of the previous Huangdi Cao Cao, the other disapproving of his actions. The fateful day came where a wandering Aishan, a dwarf, entered the State of Shen’s lands with the wish to sightsee.
    Cao Cao’s decision, was to tear apart the poor foreign visitor, making an example of him and displaying is military might. The citizens watched as Cao Cao brought back the might of the Hou-Zi from hundreds of lunar cycles ago, ready to make claim on the world. Obviously, the citizenry was full of unrest after the altercation. The Gongzhu were in favor of Cao Cao, many were at the time. However, the brutal murder of the foreigner led towards half of the Family Heads making a hasty call.
    Quickly, the Hou-Zi began to gather their things at the sounds of nearby war horns, it seemed they had an eavesdropper on their conversation. The Hou-Zi began to rush away, piling their things onto their boats to escape. However, Cao Cao and his brother descended upon them, only to realize they were ready to slaughter helpless civilians. The Civilians called out for peace, and to allow them passage away from the State. Cao Cao, decided to attack the civilians regardless of the negotiation.
    With a sword drawn, they attacked the ship. The venerable Lang Xiahou stepped forward to buy the rest time, as they all escaped through swimming or through using a nearby ship. The slaughter of civilians could be heard from the coast, as the State of Shen cheered for the deaths of the Qinghai people. The slaughter of the innocents had occurred on the very night their council disagreed with Cao Cao.
    The State of Shen referred to the fleeing group as ‘Yellow Turbans’ apparently due to some farming Hou’s current wear after a long day of work. Sun Wukong, joined the Military State of Shen with a drive to hunt down the rebels. The Qinghai victims referred to Cao Cao as the Tyrant for the rest of their separation. The rift between the Hou-Zi had spread rapidly.

Chapter IV: Settlement of Xiongdi de Lianhe: The Jade Republic

    The rebel Hou-Zi of Qinghai immediately rushed to their nearby allies of Sutica and under Tul’Tsisha the Kharajyr. The treaty remained still, and the Kha offered up their home for the group until they could find shelter elsewhere. Under the statue of the Kharajyr goddess ‘Muuna’, Tul’Tsisha and Hsieh Xin shook hands to begin a new era of peace and protection between their new people. Relations seem to improve greatly between the groups until the worst had come to invade Sutica. 
    Often, the State of Shen military would come to raid the land of Sutica in search of the rebel group. Most times, in an attempt to take prisoners of the people or other interesting times of when they would ask for the group to rejoin the State of Shen. Claiming that burning bridges will only stunt the peace between the two groups. The fear of Cao Cao grew within the current escapee group, and they have politely declined these offers. 
    Soon, with the aid of Tian Hong and Shui Haiyang, they began to construct giant ships to take the population back to the roots of Hou. They began to sail off into the distance, in search of the jungles to claim once more for themselves, off the coasts of Queens Isle. Once they made their way to this far spot, away from almost all civilization, they began to construct their city: Xiongdi de Lianhe, and now most commonly known as the Jade Republic.
    The Jade Republic was a place of neutrality and peace, seemingly inviting all within its walls and any who seek shelter. At the time, they contained various groups within their walls who found the settlement to their liking. Living within the trees and building lavish homes on the ground, among their giant temple to worship Hou Shen, it was a dream come true for the once prosperous Hou-Zi. 
    The Hou-Zi celebrated many holidays within their lands, in particular some included the Shōuhuò Yuèliàng jié, The Harvest Moon Festival. It was a worldwide celebration, gathering hundreds of civilians from all over the world seeking to attend the culture of the Hou-Zi. Then, came the Qīngmíng jié, Tomb Sweeping Day, in honor of those lost to the massacre and the bravery of Lang Xiahou. Although there were many meditations for peace, and prosperity, the day finally came when the prayers did not reach Hou-Shen.

Chapter V: The Mother of the Void
    The ground of Arcas shook wildly, and missives were sent everywhere, posted on every single door of the realm. Beware the Mother, it spoke quaintly of an entity we did not know about. Then suddenly, large beams of darkness erupted from the underground of the Jade Temple, the Hou-Zi began to panic. Hastily, we began to pack up our things in order to escape the calamity ahead of us, though it was too late.
    Frighteningly, a large round beast of unknown origin grew from the ground, eating away at the temple and growing horrid tentacle growths. Grabbing at civilians and popping them into its mouth like candy, and summoning Voidal terrors unlike anyone has ever seen. Everyone on Arcas appeared to deal with the situation, though from my perspective it seemed that none cared for the Hou-Zi populace. Hastily, Hou-Zi rushed about to grab whatever citizens they could, some overwhelmed by the energy of the Mother whereas others succumbed to the tentacles to become fodder. 
    At this moment, Hsieh Xin the Huangdi of the Jade Republic was lapped up by the Voidal Terrors and instantly killed during the fight. The Hou cried for their Huangdi and rushed into battle, many simply dying with grief due to the loss. The civilians quickly gathered, rushing out of the gates and rushing onto their separate ways. 
    Without a leader, some Hou-Zi rushed off to Llyria in order to settle with the Chi Monk order who took refuge there. Others, rushed onwards to Irrinor the settlement of Wood Jiantou, hopefully, to seek neutral shelter in their walls. In an attempt to avoid war, many had simply gone missing or traveling. The State of Shen, sat comfortably within the Gongzhu walls, as this entire event occurred. 

Chapter VI: Conclusion
    I did not reconvene with my Hou-Zi people and stepped down from my position as Chancellor. This was the peak of Hou civilization in this era, and it truly did make an impact on the world at some point. However, this Voidal being that attacked the Hou people was a warning to us, a horrible omen for what the future will bring. The Hou-Zi will rekindle their culture, and return to their roots at some point.

Xiexie, and Blessings from Hou-Shen.

*This Scroll should only be in the hands of the Eternal Library or the Hou-Zi people. If the original copy is found elsewhere, please return it.*

Written By: 
Feng Guihua, previous Chancellor of the Jade Republic
Note: Feng Guihua will continue to write on Hou-Zi culture, and thank the individual who read the history of Guihua people. Unfortunate that Guihua had to flee during the final act of the Jade Republic, but still hopes that the other Xiongdi are alright.

-= OOC NOTE =-
I’ve always loved the Hou-Zi culture, although there’s quite a lot of dislike from the LOTC community towards them. I wanted to make sure there was some form of a literary piece left on Arcas for the Hou-Zi, so at least in the future players will have something to learn from this era. I’ll be putting all this information in a written book as well soon so the Eternal Library has a physical copy as well! Please look at the references section:
 

Looking to make a Hou-Zi character? This is the go-to thread for you that offers all the information you will need to apply to play as one. In order to make a Hou-Zi character, you will need to fill out a creature app. Copy/paste the format below and submit it as a thread in the Magic Applications subforum. Be sure to title your thread “[CA][Hou-Zi][Your Username]”.

In the section of the app where it asks you to briefly describe the lore behind your creature, you will be expected to include the following information.

• A short summary of both Hou-Zi religions and which one your character follows, it can be one, both, or none (2-3 sentences).

• A short summary of Hou-zi history (3-4 sentences)

• A description of your Sub-race’s appearance and culture (2-3 sentences)

Compiled below is a list of threads, each of which focus upon a specific part of Hou-Zi roleplay, it is highly suggested you skim them all before you make your Hou-Zi application.

Full Hou-Zi Lore

The full, original Hou-Zi lore post. While long, it's recommended you skim it

Hou-Zi Subrace & Appearance Guide

A guide to help you choose a subrace and determine your character’s appearance.

Hou-zi Religion Guide

An introduction to Hou-Zi religions. This will help you add cultural depth to your character.

Chi Bending

The lore behind Hou-Zi chi magic, bare in mind, you will need to find a teacher in RP to use this.

Hou-Zi Naming & Language Guide

An introduction to the Hou-Zi language and a guide on how to name your character.

Hou-zi Religions

Throughout their history, the ape folk have practiced not one, but two religions. Both of which have co-existed side by side for so long that in many ways they have blended into one faith, the line between them blurred. Yet, they are separate faiths with separate origins, each tied deeply to the history of the Hou-zi people. They are as follows.

Shenjiao - Worship of Hou-Shen the Godking, his sons, and the ancestral spirits

Huajiao - Reverence of the Prophet Hualian, adherence of the eightfold path to enlightenment

Shenjiao - The Pantheon of the God-King

Depiction of the Hou-zi king of Heaven

Shenjiao is the oldest of the two Hou-zi faiths. It centers around worship of Hou-Shen, historically the immortal god-king of the Hou-zi people, and his three sons. It also introduces heavy aspects of ancestral reverence, and with it, rituals involving the spirit world and the many ghosts that roam it.

The immortal god-king of the Hou-zi people is the chief deity of Shenjiao. Hou-shen was known to once be a living, albeit undying being of flesh and bone. The first Hou-zi to be given sentience by the Daemon Metzli, mandated by her to lead his people forever. He did so for two thousand years, he sired three sons, all of whom became great leaders, and introduced the Hou-zi to arts, music, writing, conquest and victory. In the Hou-zi’s golden age, he was worshipped as a living god. As were his sons, Hou-Shen, Hou-Xiao, and Hou-Da, seen as the embodiments of wind, water and earth.

Hou-shen would mysteriously disappear in the twilight years of the Hou-zi Empire. Most Hou-zi believed that he had shed his mortal from, ascending to the immortal plane to rule over the realm of Heaven. As the Hou-zi Empire collapsed and many Hou-zi watched the world they knew crumble around them, they believed that they too would soon rise to the eternal peach gardens and live in the idyllic afterlife with their king.

Shenjiao would evolve to take on a more traditionally religious from following Hou-shen’s dissapearance. Hou-shen would come to be worshipped as an omnipotent deity in the sky, worshipped alongside his sons and the many ancestral spirits in his heavenly realm.

The Heavenly Realm

Shenjiao teaches of an immortal plane called the Heavenly realm. It is seen as a perfect realm of comfort, peace and abundance, ruled over by Hou-Shen himself as he ruled over the Hou-zi Empire in the mortal realm. The Heavenly Realm is populated by the ancestral spirits of the Hou-zi who ascended to it following their deaths.

Hou-Shen is said to rule the Heavenly Realm from a Jade Palace in the clouds. Below him lies an idyllic grand city of gold, interwoven with incomprehensibly grand gardens and orchards with immortality-granting fruit that are always ripe.

It is taught among Hou-zi that the Hou-zi Empire never fell. It simply moved from the mortal realm to the heavenly one. The Hou-zi who remain in the mortal plane are just those who were left behind. Those who show their complete devotion to Hou-Shen through offering and prayer, as well as honour and placate the ancestral spirits from his realm will soon pass into the kingdom of paradise.

The Tiered Pantheon

Shenjiao features a three-tiered pantheon of worship.

Hou-Shen

Unsurprisingly, Hou-Shen is the chief deity in Shenjiao. He receives the most amount of prayer and most amount of offering. The majority of shrines littered about Hou-zi populated areas feature his likeness. Hou-Shen is said to have abandoned the mortal realm to reform the Hou-zi empire in heaven, but he still keeps a dutiful eye upon his subjects still remaining on earth.

He is an all-encompassing deity and any and all prayers can be directed towards him. However, it is considered disrespectful to burden Hou-Shen with inconsequential requests, and as such, only the most important prayers should be directed to the most important god.

Hou-Da, Hou-Xiao, Hou-Wang

The Great Son Hou-Da when he bore a corporeal from.

The second tier of Shenjiao are the three sons of Hou-Shen, who were Hou Da, Hou-Xiao and Hou-Wang. They were the patriarchs of each of the three Hou-Zi subraces and also considered the embodiments of the three main elements, wind, water and earth. Each of the three sons were once living beings of flesh, but like Hou-shen, are believed to have shed their mortal forms and ascended to rule over heaven.

Hou Da is the patriarch of the Hei-Zhu subrace, and is depicted as a towering raven-black gorilla with flaming crimson eyes. He is considered the embodiment of earth, the element associated with stability, patience and strength. He is the patron god of the Hei-Zhu, and is prayed to and given offering by Hou-zi seeking physical and mental fortitude.

Hou-Xiao is the patriarch of the Fei-Zhu subrace and is depicted as a sapphire-furred Hou-zi with two long tails and pure white eyes. He is the embodiment of water, the element associated with dexterity, gentleness and healing. He is considered the patron god of the Fei-Zhu tribe, and is prayed to by Hou-zi seeking boons in wisdom or skills in arts.

Hou-Wang is the eldest of three brother-gods. He is the patriarch of the Laobai-Zhu subrace and depicted as the embodiment of air, the element associated with freedom, adaptability and conviction. He is the patron god of the Laobai tribe and is prayed to by Hou-zi seeking bravery or any sort of liberation.

The Ancestral Spirits

The ancestral spirits are the immortal souls who are said to live in the kingdom of Heaven in the skies. They are the ethereal spirits of every Hou-zi who has ever lived and died. In the heavenly realm they are said to take on corporeal forms. However, they are also capable of crossing over into the mortal realm, where they appear as ghosts.

Hou-zi commonly call upon their ancestors living in the heavenly skies to pass over into the mortal realm to give advice and blessings upon them. Ghosts are held in very high regard by Hou-zi, who will do anything in their power to ensure their safe passing to the afterlife.

Ceremonies and Worship

There are a number of ways in which traditional worship of Hou-Shen, the three sons and the innumerable spirits are worshipped.

Incense

Lighting incense sticks is a common way to summon the dead into the mortal realm, and is seen as the best way to honour the ancestral spirits in heaven. Hou-zi will light incense to help in meditation when they commune with their ancestors, with various scents corresponding to various boons sought.

• Amber - Physical Strength        

• Cinnamon - Wisdom        

• Frankincense - Wealth and Prosperity        

• Ginger - Fertility        

• Jasmine - Honour        

• Lotus - Talent        

• Myrrh - Health        

• Opium - Dreams and Prophecies        

• Patchouli - Happiness        

• Rose - Love    

Music

The Erhu, a violin-like string instrument, is considered sacred to the Hou-zi. Monks devoted to Shenjiao will often spend their entire lives learning their way around the instrument. It is believed that playing slow, solemn, sonorous tunes in conjunction with burning incense is a way to summon the ancestral spirits into the world.

The Ghost Festival

On the fifteenth day of the seventh month of every year, it is believed that a flood of ghosts enter the mortal realm from the heavenly kingdom. They come seeking mortal food, entertainment and nourishment, missing such things they had in their previous life.

It is common practice for Hou-zi to leave offerings of food for the ghosts on the day of the annual ghost festival. Common superstitions also involve avoiding holding marriage during the seventh month, as well as swimming in open water, as malicious ghosts are said to dwell there.

Prayer and Offering

The most fundamental way of worship is simple prayer and offering. Prayer can be done simply to show reverence and piety to Hou-shen and his sons, or be done to seek a form of boon and prayer. Offering is given in material forms such as food and luxuries, but also in intangibles like performing music to the gods, poetry, or other such arts.

Hua-Jiao, The Path to Enlightenment

The Eightfold Path

Hua-Jiao is a doctrine that rose quickly in popularity among the lower-class Hou-zi of the empire some few centuries into its existence. It centers around the teachings of the prophet Hualian, a Fei-zhu nobleman who lived during the era of the first war with Malin. These teachings include the four truths, a set of actualities that define the nature of existence, and the eightfold path, a list of tenets to follow in order to realize the four truths and thereby achieve enlightenment.

Hualian’s teachings would be banned throughout the Empire by the Imperial court, seeing it as undermining the power of Hou-Shen the god king. Hualian was sent in exile to a distant land. His followers in the Empire did not abandon their faith, however, practicing it in secret and merging it with Shenjiao traditions. When Hou-shen vanished and the Empire fell, many Hou-zi came out with their faith once more, and Hua-jiao became public once more. Most common Hou-zi revere Hualian and follow the eightfold path to one degree or another. However, dedicated monks live in isolated mountain monasteries, dedicating their lives to finding enlightenment, usually through practice of channeling their chi.

Origins of Hualian

The great fo Hualian depicted next to his truths

Hualian was a Fei-zhu of the house of T’ang. His father Longyen sat as a ruling member of the Council of Chi. Hualian was the youngest of three sons. He grew up in the lap of luxury with no responsibilities to burden him. When Hualian was a young man, his father and brothers were murdered by scheming political opponent Qing-Shifu of the house Qing. Instead of embracing his role as heir to T’ang, Hualian left his home to immerse himself among the beggars, lepers and peasants of the Empire.

For ten years, Hualian travelled across the empire. He spent his days in the rural villages, the ghettos and the slums, living amongst the poorest of Hou-zi. In these travels, he saw contrasts. He saw a simplicity and serenity in the lifestyles of these farmers and labourers, yet also poverty, starvation and disease. He struggled to find answers, why do people meet such fates? Envy and power poisoning the rich, and destitution and plague the poor.

And so, he left for the mountains at the edge of the world, secluding himself. He meditated under a lone cherryblossom tree for 30 days, and on the 31st, he received enlightenment. He had experienced the world and seen the nature of civilization. He had come far, and finally arrived at the Si Sheng Di (四聖諦), the four truths, and Ba Sheng Dao Fen (八圣道分), the eightfold way. His teachings would become salvation to Hou-zi without hope. It would be known as Hua-Jiao.

The Four Truths - 四聖諦

The four truths speak of the nature of life. Upon leaving his affluent household, Hulian came upon an old Hou-zi, a sick Hou-zi, and a dead Hou-zi. These encounters fueled the main question of his meditations for the next ten years. Why do people suffer so? Upon reaching enlightenment, it was revealed to him.

Life, by default, is defined by suffering.

The root cause of suffering is the soul’s instinct to desire and crave.

Suffering is eliminated through the release of all earthly desires, including love, wealth, family, and health.

The path to enlightenment is achieved through an eight-step process called the Eightfold Way.

The Eightfold Way - 八圣道分

The Eightfold Way, or the Ba Sheng Dao Fen (八圣道分) had also been a revelation upon Hualian’s meditations and extensive fasting. Learning to follow the eightfold way was the true path to shedding attachments to the earthly world, and achieving true enlightenment.

Right View (正見 Zheng-Jian)

To accept all actions have consequences, to embrace your karma, and be resolved that death is not the end of it. This is called right view.

Right Thought (正思惟 Zheng Si-Wei)

Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

Right Speech (正語 Zheng Yu)

Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

Right Action (正業 Zheng Ye)

Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This is called right action.

Right Livelihood (正命 Zheng Ming)

To avoid  any life that brings shame. To avoid causing suffering to sentient beings by cheating them, or harming or killing them in any way. This is right livelihood.

Right Effort (正精進 Zheng Jingjin)

To eliminate evil and unwholesome mental states that have already arisen. To generate wholesome mental states that have not yet arisen. This is right effort.

Right Mindfulness (正念 Zheng Nian)

To contemplate the body as body, resolute, aware and mindful. To put aside worldly desire and sadness. To contemplate feelings as feelings. To abstain from craving the four contemplations of body, feelings, mind, and phenomena. This is right mindfulness.

Right Concentration (正定 Zheng Ding)

To have control over your own mind with iron discipline. To be able to focus on anything. To detach from sense desires and unwholesome states. This is right concentration.

Want to monkey around? Looking to make a Hou-Zi character? Not sure where to start? Picking a subrace would be a great way to begin. Subraces generally exist to add diversity and contrast to a race to keep things interesting, and that is no different with the Hou-Zi. The following thread will describe the appearance and attributes of the three main Hou-Zi subraces.

To begin with, here are some features that all Hou-Zi share:

• A full body of fur

• Exposed skin only in the immediate facial area

• Feet that anatomically resemble hands

• A more protruding nose and mouth        

• Larger, rounder ears

• Pupiless eyes (While not necessarily an RP feature, it is done MCly on skins to differentiate them from humans)   

The Laobai-Zhu

Intro:

The term Laobaixing is jargon in the Hou-Zi tongue for the ‘common people’. As such, the Laobai-Zhu literally called the “Common Tribe”. Indeed, they were the most numerous in the old Hou-Zi empire and formed the lower echelons of society, the merchants, fishermen, and farmers.

Laobai-Zhu often were the subject of oppression by the higher classes, and were unable to rise in the ranks of Hou-Zi society. As such, the teachings of Hualian spread quickly among them when introduced.

Laobai-Zhu are the most adaptable and well-rounded of the Hou-Zi tribes, they are a jack of all trades, able to take on any profession and learn any skill they put their mind to. This makes them capable of becoming an expert in any school of Chi-Bending, but less likely to achieve the level of absolute mastery a Fei-Zhu or Hei-Zhu may in their respective paths. That said, a few Laobai have become masters of the Way of the Sun in the past.

Height:

4’5ft - 6ft

Weight:

100lbs - 250lbs

Fur Colour:

Various shades of brown.

Lifespan:

80 - 150 years

Other Info:

Out of all Hou-Zi, the Laobai-Zhu are the closest to humans when it comes to limb proportions. Their arms and legs extend about the same as the average man.

Culture:

Laobai-Zhu are more likely to be devout followers of Hua-Jiao than any other Hou-Zi tribe, and likely place the least importance on the worship of god-king Hou-Shen and his sons. This is because many Laobai-Zhu grew resentful of the ruling elite as the class divide in the old empire widened, and moreso when their favoured prophet Hualian was exiled. Nevertheless, this is not the rule for all Laobai-Zhu, and many still remain true to the God-King and his pantheon.

Laobai-Zhu are most commonly seen as hunters, farmers and fishermen. Crafts like potter, cobbler and tailor are not uncommon either. However, a Laobai is fully capable of rising to do great things if he wishes.

Skin Example:

The Fei-Zhu

Intro:

The Fei-Zhu are the most graceful and debatably the most beautiful of the Hou-Zi tribes. They are known for their iconic fur, which can be any colour of the rainbow, often resulting in brilliant contrasts that stand out among any crowd. Fei-Zhu in the old Empire were primarily the Noble caste, serving as politicians, courtiers, ministers, artists, poets, musicians and councillors. They were always in the minority compared to the much larger Laobai population.

Fei-Zhu were historically devout to Hou-Shen, the god-king of the monkey people. Since the god-king’s dissapearance, it was mostly Fei-Zhu who took up the role of becoming Shenjiao priests, teaching that soon all Hou-zi would join Hou-Shen in the kingdom of Heaven.

Fei-Zhu have less physical strength than other Hou-Zi tribes, but are the most agile and dexterous, using speed and nimbility to their advantage. In Chi-Bending, the Fei-Zhu are most likely to take on the ways of the Crane or moon, favouring the arts of agility and healing.

Height:

5’5ft - 6’5ft

Weight:

100-200lbs

Fur Colour:

Any colour of the rainbow.

Lifespan:

250 - 300 years

Other Info:

The Fei-Zhu are somewhat analogous to elves, in that they are the longest lived of the Hou-Zi, they value fine arts, and are the most slender and lithe of the ape folk.

Culture:

Fei-Zhu are most likely to value fine arts and craftsmanship over hard labour. The obvious professions are calligraphy, painting, music, poetry, and so forth. Yet, anything which requires skill and mind is consider a worthy pursuit to a Fei-Zhu. Some of the best Hou-Zi blacksmiths are Fei-Zhu, who created fine ornate weapons gilded with jade. Fei-Zhu create much of the famously beautiful Hou-Zi pottery and glassworks.

Fei-Zhu are most devout to Hou-Shen and the path of Shenjiao. They do respect (and many actively follow) the path of Huajiao, and even the prophet Hualian himself was a Fei-Zhu, but it is not as common or widespread as it is among the Laobai.

Skin Example:

The Hei-Zhu

Intro:

Massive and lumbering, the Hei-Zhu best resemble gorillas. They are by far the largest, most thick-set and physically strongest of the Hou-zi. The served primarily in the soldier caste in the old Hou-Zi empire, many distinguishing themselves as brave, loyal and stalwart warriors, serving in the front lines of almost every war the Hou-Zi fought. The Hei-Zhu were historically fewer in number. More than the Fei-Zhu, but outnumbered by the Laobai.

Fei-Zhu worship both major faiths of the Hou-Zi equally, revering Hou-Shen as well as following the eightfold path of Hualian. Albeit, they do it with their own strict, harsh warrior-like flavour. Most Hei-Zhu put emphasis on the worship of Hou-Da, the youngest son of Hou-Shen and patriarch of the Hei-Zhu, patron of discipline and strength. They seek enlightenment through perfection in strength of mind and body.

Of the Chi-Bending paths, Hei-Zhu are most likely to undergo the path of the sun and turtle. It is also common to see Hei-Zhu performing the hardest manual labour tasks in Hou-Zi society.

Height:

6’0ft - 7’5ft (When upright)

Weight:

200-500lbs

Fur Colour:

Black, or various shades of grey.

Lifespan:

150-200 years

Other Info:

Hei-Zhu have thick-set, incredibly strong arms which extend down below their knees, much like actual gorillas. They often walk on all fours as it is more comfortable, (much like a real gorilla) although as fully capable of walking bipedally as well. They generally match a large orc in terms of weight, size and strength.

Culture:

The Hei-Zhu are most reverent to the great son Hou-Da, who they believe rules in heaven alongside his father the God-King. Each subrace has a heavenly patriarch in the form of one of Hou-Shen’s sons, but the Hei-Zhu worship theirs the most fervently.

Hei-Zhu are historically led by a Tóumù, a chieftain. Their society heavily emphasizes constant improvement of one’s physical and mental fortitude. Soft professions like the fine arts of the Fei-Zhu are considered unworthy to them, and instead they focus on hard labour, heavy lifting. Their rite of adulthood involves surviving a month alone in the wilderness. Apart from the obvious emphasis on warriorship and soldiery, Hei-Zhu are often seen as lumberjacks, beast-tamers and bodyguards.

Skin Example:

Credits to Keem for the first piece of artwork on the top. And to Thatpyrogirl/Fenean, Jandy, Senor_Tortuga, and Triplewing for the skins.

Hou-Zi naming structure is the reverse of most other cultures. By order it goes [Family Name, Personal Name]. Their names also usually translate into certain meanings, although this is not mandatory. These can be literally anything, from a name which means ‘No Regrets’ (Wu Han) to ‘King Mountain’ (Wang Shan).

Family Names

The following is a list of common family names you can draw from, these come from the designated ‘Hundred Surnames’ (Lao Bai Xing), mandated by the god king during the glory days of the empire.

Wu

Chen

Hsieh (pronounced ‘Shay’)

Yuan

Zhang

Zhao

Li

Wang

Liu

Luan

Chan

Tan

Han

Individual Names

A Hou-Zi’s ‘first name’ is as limitless as the ancient language itself. Usually it is simply something memorable or meaningful. It is common for Hou-Zi to name their child after common heroes of old, most notably the god-king and his three sons. As such, Shen, Wang, Da, and Xiao are the most common of first names. Some additional names with meaning attached as listed below.

Jing - Gold

Lung - Wolf

Shen - Holy/Blessed

Shan - Mountain/High

OOCly, Literally any word in the chinese language works. The naming system (even IRL) is completely random. Seriously, I grew up among the Taiwanese and I know people named ‘Octopus’. The country’s president is named ‘Speaks-Shitty-English’, i.e Tsai-Ing Wen. (She speaks perfect english).

The screenshot above shows how you can incorporate a mandarin word into your name. Just go into google translate (it’s actually fairly accurate if you’re just translating single words), type in the word you want to be named in English, then use the phonetic/romanized pinyin below the direct translation (marked in red).

Combining

The family name always goes first. So if you pick ‘Wu’ for your family name and ‘Jing’ for your individual name, your Hou-Zi’s name will be Wu-Jing. If you pick your family name to be Hsieh and your individual name Shen, your name will be Hsieh-Shen. And so on.

You can get creative with this. Like Li-Lese. (Li being the family name, Lèsè being the individual name… meaning garbage.)

Hou-Zi Speech

Of course, the main language of the Hou-Zi in the modern era is common (I.e, English, because I can’t expect all of you to become fluent in Chinese). However, there are a few particular expressions.

• Use simpler, broken english. Imagine how a second language english speaker would talk in real life.

• No articles. (Never say the ‘a’, ‘an’, or ‘the’ in a sentence)

• No past or future tense. Everything should be spoken in present tense.

• The passing of days is referred to as a sunrise. “Many sunrises ago..” “Many sunrises from now..”

• The passing of weeks is referred to as a moon. “Three moons ago…” “In coming moon..”

• The passing of years is referred to as a lunar cycle. “Thousand lunar cycles ago, Hou-zi people were great empire!”

• No ‘S’ at the end of certain words. ‘Thinks’ becomes ‘think’. ‘Gives’ becomes ‘give’.

When roleplaying a Hou-Zi, you should keep these common words of the Hou-Zi language (oocly: mandarin) in mind and are recommended to use them in common speech. (The accents on top of the words just indicate the tone, and since minecraft roleplay is typed, not spoken, they’re optional).

Xiōngdì - Brother. (Hou-Zi should always address other Hou-Zi as this.)

Nǐ hǎo  - Hello.

Nǐ hǎo ma - Are you well?

Hóu - Monkey, cultural connotation: The Chosen Race

Rén - People, person

Huángdì - King

Nǚwáng - Queen

Shén - God

Yù - Jade

Zhǔ - Tribe, people group

Yuan - Moon.

Bai chi - Stupid. Foolish.

Lou Suo - Bullshit

Cáifù - Wealth (Tā hěn cáifù: He’s wealthy, high in society)

Bian Lian Ren - Humans. (Literally: Flatfaces)

Jian Tou Ren - Elves. (Literally: Pointy heads)

Ai Shan Ren - Dwarves. (Literally: Short mountain people)

Gongzhu Ren - Orcs. (Literally: Boarfolk. Likely because of the orcish tusks)

Ying-Er Ren - Halflings. (Literally: Baby people)

Mao Ren - Kharajyr. (Literally: Cat-People)

Note: Ren just means ‘people’. So instead of saying ‘Bian Lian Ren’ you can just say ‘Bian Lian’.

Buried within the deepest recesses of the mountain monastery of the Hou-zi is an archive of scrolls, lost to time. Many are deteriorated beyond reading, but many have remained intact. They tell out a story in the old Hou-zi tongue, in calligraphic writing dating back to the earliest days of the Hou-zi Empire. Three scrolls in particular remain in near perfect condition. They read as such:

一 The Fengshui Monastery

Our sanctuary, built in the cold wastes of the northern mountains where no sane Hou-zi would ever choose to live, has become the home of our people for many generations. It is the bastion of those who continued to follow the Hua-jiao customs, even after its practice was outlawed by the Heavenly King. It was here our ancestors fled to after facing persecution in Jing-Taiyun. Here they built their temple, and continued to practice their faith. A secret enclave of Hou-Jiao monks.

Even when the Empire fell, the monastery survived. We were the last pocket of a species in a land that had left us behind. We will endure for another 10,000 years. The teachings of Hualian and the path to enlightenment must endure.

二 Hualian the Prophet

Hualian was a Fei-zhu of the house of T’ang. His father Longyen sat as a ruling member of the Council of Chi. Hualian was the youngest of three sons. He grew up in the lap of luxury with no responsibilities to burden him. When Hualian was a young man, his father and brothers were murdered by scheming political opponent Qing-Shifu of the house Qing. Instead of embracing his role as heir to T’ang, Hualian left his home to immerse himself among the beggars, lepers and peasants of the Empire.

For ten years, Hualian travelled across the empire. He spent his days in the rural villages, the ghettos and the slums, living amongst the poorest of Hou-zi. In these travels, he saw contrasts. He saw a simplicity and serenity in the lifestyles of these farmers and labourers, yet also poverty, starvation and disease. He struggled to find answers, why do people meet such fates? Envy and power poisoning the rich, and destitution and plague the poor.

And so, he left for the mountains at the edge of the world, secluding himself. He meditated under a lone cherryblossom tree for 30 days, and on the 31st, he received enlightenment. He had experienced the world and seen the nature of civilization. He had come far, and finally arrived at the Si Sheng Di (四聖諦), the four truths, and Ba Sheng Dao Fen (八圣道分), the eightfold way. His teachings would become salvation to Hou-zi without hope. It would be known as Hua-Jiao.

三 Hua-Jiao

May this scroll serve as a disciple’s direct transcribing of the tenets of the path to enlightenment as taught by Hua-jiao in the slums of Jing-Taiyun. Hua-jiao centers around two pillars, the acceptance of the four truths of life, and the embracing of the eightfold way as a way to live. In doing this, Hualian spoke, one learns to contextualize and put aside suffering, to embrace happiness, and to live wholesomely.

The four truths speak of the nature of life. Upon leaving his affluent household, he came upon an old Hou-zi, a sick Hou-zi, and a dead Hou-zi. These encounters fueled the main question of his meditations for the next ten years. Why do people suffer so? Upon reaching enlightenment, it was revealed to him.

THE FOUR TRUTHS - 四聖諦

Life, by default, is defined by suffering.

The root cause of suffering is the soul’s instinct to desire and crave.

Suffering is eliminated through the release of all earthly desires, including love, wealth, family, and health.

The path to enlightenment is achieved through an eight-step process called the Eightfold Way.

The Eightfold Way, or the Ba Sheng Dao Fen (八圣道分) had also been a revelation upon Hualian’s meditations and extensive fasting. Learning to follow the eightfold way was the true path to shedding attachments to the earthly world, and achieving true enlightenment.

THE EIGHTFOLD PATH - 八圣道分

Right View (正見 Zheng-Jian)

To accept all actions have consequences, to embrace your karma, and be resolved that death is not the end of it. This is called right view.

Right Thought (正思惟 Zheng Si-Wei)

Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

Right Speech (正語 Zheng Yu)

Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

Right Action (正業 Zheng Ye)

Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This is called right action.

Right Livelihood (正命 Zheng Ming)

To avoid  any life that brings shame. To avoid causing suffering to sentient beings by cheating them, or harming or killing them in any way. This is right livelihood.

Right Effort (正精進 Zheng Jingjin)

To eliminate evil and unwholesome mental states that have already arisen. To generate wholesome mental states that have not yet arisen. This is right effort.

Right Mindfulness (正念 Zheng Nian)

To contemplate the body as body, resolute, aware and mindful. To put aside worldly desire and sadness. To contemplate feelings as feelings. To abstain from craving the four contemplations of body, feelings, mind, and phenomena. This is right mindfulness.

Right Concentration (正定 Zheng Ding)

To have control over your own mind with iron discipline. To be able to focus on anything. To detach from sense desires and unwholesome states. This is right concentration.