Luo Binghe Somehow Finds Out That His Shizun And Biological Father Had A Tumble Once (whether True Or

Luo Binghe somehow finds out that his shizun and biological father had a tumble once (whether true or untrue, neither party confirms nor denies) and Luo Binghe comes to the realization that THIS is the true reason why his shizun hates him so! His biological father clearly chose a woman over shizun and to have Binghe instead - then there was the question of whether he cheated or officially left shizun to get married to a woman and-

Sword Spirit AU - Xiu Ya (pt.1)

Hello hello! This is going to be a very very casual AU with the first half being dedicated to Xiu Ya(jiuyuan) and the other Xin Mo(bingyuan), so sit tight, relax, and maybe put on some Soul Eater in the background, because this is basically it.

This post is going to be VERY LONG, so sorry in advance ^^;;

It's finally time for Shen Jiu to go to Wan Jian Peak and get his spiritual sword, one of the final steps for his Shizun to finally, oficially, name him Head Disciple, even if the rest of Qing Jing will most likely fight Shizun in her decision.

It would be no surprise, ever since SJ stepped foot there, rumors have been spreading about him, usually about how he only got in so late due to Yue Qi's influence, or how he paid his way in as a young master (as if the rest of the disciples hadn't done exactly that) and thinks he's better than everyone, or how he never fights fair and uses underhanded methods during spars. All rumors don't hold a drop of truth in them of course, but SJ has better things to do than trying to clean his image to a bunch of spoiled brats.

It's not like any of them would believe him, anyways.

In all honesty, he'd rather not be Head Disciple at all, but this is the best way at getting to a secure enough spot that he won't have to worry as much about his safety, even if he will be forced to look after a bunch of children he couldn't care less about. Anyways, SJ's only hope now for something to go marginally right his way is for him to get a good sword.

He gets to the sword wall and, as luck would have it, he feels a pull, calling him to a beautiful sword: elegant, refined and everything SJ desperately hopes he can be.

SJ carefully pulls the sword out of the wall and immediatelly he can feel a connection forming, his slugish qi rushing into the blade and in exchange, a flash of bright, almost refreshing qi runs through him. For a moment his muscles relax as he feels the sword gently humming in his hand.

He walks away from the wall, a few of the other disciples that also had come to retrieve their spiritual sword already holding their own blades, but the only person that SJ cares to show his own sword stands a bit further away. His ever aloof Shizun and... Yue Qi, who was not invited, but decided to come anyways. Great.

YQ wastes no time in praising his sword and how it's a perfect fit for 'Xiao-Jiu' (which only earns him a nasty side-eye), but SJ controls his urge to bite the other boy and focuses on his Shizun. She merely send the sword a glance, unimpressed, and instead says "Disciple Shen has now a spiritual blade of his own. He will get to know his blade, which will aid him with his... cultivation problems, but also raise his cultivation to new heights."

SJ grinds his teeth, not wanting to be reminded about his shitty cultivation, but thankfully, Shizun doesn't dwell on the topic. "When Disciple Shen fully becomes one with his sword, the blade will reward him and show it's true self. It is only then that Disciple Shen will become a truly honorable cultivator."

True... Self? With a subtle glance, SJ confirms even YQ looks a bit surprised, apparently also never haven heard about a swords 'true self', but Shizun doesn't ellaborate any further on it, instead moving on as if she hadn't said anything special, and turning to head back to Qing Jing, uncaring if any other disciples weren't done getting their swords yet.

She unsheathes her own spiritual sword, intending on letting her disciples walk all the way back, but before setting off, she turns towards SJ. "Disciple Shen, the name of your sword."

SJ huffs but brings his sword closer, and reads the engraving on the base of the blade. "...Xiu Ya."

Just as SJ finishes reading the name out loud, the sword starts violently vibrating, catching SJ and his Shizun off guard, and it flings itself off of SJ's hands, flying a short distance before it stabbed the ground.

SJ's hands are left hanging in the air where he once held the sword, frozen stiff in his shock. It certainly doesn't help that is Shizun, who is never phased and now looks visibly shocked, mutters to herself: "I... didn't know a sword could do that."

.........Great.

--------------------------------------------------------------------------

A week after the whole... situation on Wan Jian, SJ is now convinced his spiritual sword hates him.

It just... doesn't do anything he wants it to do! If his Shizun orders him to spar with another disciple with it, Xiu Ya could randomly just fling itself out of his hand, or physically pull him in another direction when he is speaking with another disciple, and no matter how Shizun instructs him to send his qi to the blade, to 'connect' with it, Xiu Ya refuses to cooperate, one day even straight up denying his qi.

Unbeknownst to SJ, his sword is no longer a regular spiritual blade, and actually a host for a recently deceased Shen Yuan, who woke up from his sleep to his new owner pulling him out of the wall and promptly panicked when he heard his name be declared Xiu Ya, which could only mean his new owner was none other than the scum villain himself, SQQ.

It was then and there that SY decided it would be now his life's mission to stop any evil wrongdoings a teenage SQQ must get up to. (It translated to him flinging himself out of SJ's hand any time he felt himself getting too close to another disciple's skin, or vibrating angrily when SJ started to insult someone.)

SJ takes Xiu Ya to his Shizun, and even to Wan Jian's Peak Lord, to check if there's something wrong with his sword, or if he had done soemthing wrong, but both reassure him that the sword is fine, and it must be testing him, urging him to 'clear his heart' to better connect with it.

SJ, feeling like his chance at being Head Disciple is slipping through his fingers the longer he can't get a hold of his own sword, it's supposed to obey him, tends more often than not to... argue with it. It, of course, only creates more rumours about him and his 'cursed sword', but he doesn't have time for this, and he won't let a piece of metal ruin his chances at rising up the ranks.

Everything starts to change one fateful day where everything just seems to go wrong all at once for SJ: His Shizun goes away in a three-day long mission, which leaves him the responsability to look after the peak, and none of the other disciples are willing to make it easy for him, constantly getting in his way, purposefully waisting his time and straight up insulting him to his face.

Yue Qi even tries to grace SJ with his presence, but it takes him no longer than 5 minutes before he manages to say the wrong thing, and it takes even less for it to snowball into SJ expelling him from the peak unless the whole Sect is set on fire. It gets so bad even SY, usually happy to mostly daydream where he sits sheathed at SJ's waist, takes note of it, and gets a bit concerned for the boy.

SY already notices SJ's spiritual veins where all sorts of messed up, but it only becomes relevant when he notices his qi heading straight towards a qi deviation, and no matter how SY tries to vibrate and wiggle, it only seems to upset SJ even further and by the end of the day, as SY suspected, SJ hides away at the bamboo house and falls to the floor, gasping through a qi deviation.

He'd usually just tough his qi deviations out, or pass them at the Warm Red Pavillion, but now he isn't even afforded the mercy of being to suffer alone, as some disciple might come looking for his 'help', and he'd be damned if someone snitched on him to Shizun for not doing his duty as (unnoficial) Head Disciple.

SY, as much as he doesn't really like SJ, for once understands SJ's constant state of frustration when the moment the Peak Lord leaves, his peers treat him like this, and no matter how shitty SJ is- or, rather, may become in the future, SY can't stand being idle as he watches the boy shaking on the floor, gasping in pain.

It's a bit awkward but SY manages to make himself float over towards SJ's trembling body, trying his best to project his own energy outward and reach towards SJ. It's there for only a second, but SY manages to feel a similar connection to when SJ first picked him up, and SY can feel, in a weird flash, the mix of emotions swirling in SJ's soul: his anger, his frustration, but most importantly his deeply rooted sadness, and fear.

It's not really an explanation for why SJ acts the way he does, but SY can understand when a child lashes out in fear when that's all they know. He reaches into SJ's qi, carefully patting it down and soothing it until SJ finally stops trembling and slumps onto the ground, knocked out.

Maybe... Maybe Shen Yuan was in the wrong, and Shen Jiu deserves a second chance.

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iwannaread13

6 months ago

10 World-Building Aspects You Probably Overlooked

When crafting a fictional world, it's easy to focus on the big picture—epic battles, grand landscapes, and memorable characters. However, it’s also important to flesh out your world-building to create a ‘real’ world. Some aspects to consider when world-building are:

Local Cuisine

Consider the types of food your characters eat and how it reflects their culture, geography, and economy. Unique dishes can reveal societal values and local ingredients.

Currency & Trade

Explore the forms of currency used and the trade systems in place. This can include bartering, precious metals, or unique items as currency, influencing economic interactions.

Timekeeping Practices

Different cultures may have their own methods for measuring time, whether it's a unique calendar system, seasons, or celestial events, affecting daily life and traditions.

Cultural Taboos

Consider the unspoken rules and taboos that govern behavior in your world. These can drive conflict and character motivations, adding depth to societal interactions.

Local Flora and Fauna

Unique plants and animals can shape the environment and influence the culture, whether through medicine, food sources, or as part of local mythology.

Rituals and Festivals

Incorporate unique rituals or festivals that celebrate historical events, seasonal changes, or important life milestones, providing insight into cultural values and traditions.

Language Nuances

Explore dialects, slang, or even the use of sign language that reflects the culture and social dynamics, enriching dialogue and interactions between characters.

Architecture and Housing Styles

The design and materials of buildings can reflect climate, resources, and cultural values. Unique architectural features can tell a story about the society that built them.

Social Hierarchies and Classes

Examine how social structures affect character relationships and interactions. Class distinctions can influence everything from daily life to political power.

Environmental Impact

Consider how the natural environment shapes societal behaviours, resource usage, and conflicts. Climate and geography can drive migration patterns and societal development.

Looking For More Writing Tips And Tricks?

Looking for writing tips and tricks to better your manuscript? Check out the rest of Quillology with Haya; a blog dedicated to writing and publishing tips for authors! Instagram Tiktok

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iwannaread13

11 months ago

A Guide to the Chinese Underworld (and what it isn't)

As many FSYY and fox posts as there were on my blog, I am actually a huge fan of the Chinese Underworld mythos. Mostly because I was once a morbid little kid that loved reading about the excavations of ancient tombs, and found the statues depicting hellish torture in the Haw Par Villa "super cool".

Apart from the aesthetics, the history of its evolution is also fascinating. Most of us, Chinese or not, only know the most popular version of the Underworld——the "Ten Kings" system, yet that isn't always the case. So today, I'll start off with a short summary of that.

In pre-Qin era, there was already this generic idea of a "Realm of the Dead" called the Yellow Spring, Youdu, or Youming, but we know very little about it.

Then, in the Han dynasty, two ideas start to emerge: 1) the Underworld is a bureaucracy, 2) the God of Mt. Tai ruled over the dead.

This early bureaucracy might not function as an agent of punishment; the main focus was on keeping the dead segregated from the living so they wouldn't bring diseases and misfortune to the latter, as well as using those ghosts to enforce collective punishments upon people for their lineage's wrongdoings while they were still alive.

Post-Han, after Buddhism entered China and took root, its idea of karmic punishments and reincarnation and the figure of King Yama was merged with folk and Daoist ideas of the Underworld bureaucracy, and, came Tang dynasty, resulted in the "Ten Kings" system that first appeared in Dunhuang manuscripts.

It was very rudimentary and far from well-established, as seen in Tang legends, with some adopting the Ten Kings system, some sticking to the Lord of Mt. Tai and some favoring King Yama, and overall little agreements on who's in charge of the Underworld.

But the "Ten Kings" system would become the mainstream version from then onwards, used in Ming vernacular novels and made even more popular by folk religion scrolls like the Jade Records (Yuli Baochao).

As such, most points in the following sections will be based on the fully matured "Ten Kings" system of the Underworld, as seen in the Jade Records and JTTW.

What happens when you die?

(This is a fictionalized walkthrough of the posthumous fate of souls under the "Ten Kings" system. I try to stick to the very broad progression outlined in the Jade Records, but many creative liberties are taken on the details.)

Let's say there's a guy named Xiao Ming, and he had just died of a heart attack. Bummers. What now?

Well, the first thing he saw would be the ghost cops.

There isn't really an unanimous agreement on who these ghost cops are: they may be a pair of ghosts in white and black robes, wearing tall hats (Heibai Wuchang), they may have the heads of farm animals (Ox-Head and Horse-Face), or they can just be generic ghost bureaucrats. For convenience's sake, let's say it was the first scenario.

"Who are you guys and where are you taking me?"

A Guide To The Chinese Underworld (and What It Isn't)

"Glad you asked!" The taller ghost cop, being the cheerful one of the pair, replied. It wasn't very reassuring, considering that his tongue was dangling out of his mouth way further than it should. "I'm the White Impermanence, my sour-looking colleague here is the Black Impermanence, and we are taking you to the City God's office."

This City God, a.k.a. Chenghuang, is just like how it sounds: the divine guardian of a city, who also pulls double duty as the head of the local Dead People Customs Office. They are usually virtuous officials deified posthumously, and in JTTW, they fall under the category of "Ghostly immortals", together with the Earth Gods a.k.a. Tudi.

So Xiao Ming went with the two ghost cops——not like he had much of a choice, made his way through the long queue at the City God's office, and was now standing in front of a gruff old magistrate in traditional robes.

"Name?"

"Wang Xiao Ming."

"Age and birth dates?"

"21, April 16 2003…"

After he was done asking questions, the City God flipped through his ledger, then picked up a brush, ticked off Xiao Ming's name, and told him to go get his pass in the next room. More waiting in a queue. Wonderful.

"I never heard anything about needing a pass to get to the Underworld," the girl in front of Xiao Ming asked the ghost cops, who were standing guard nearby. "Is this a new policy or something?"

"Yeah. In the old days, we'd just drag y'all straight to the Ghost Gate." The ghost cop in black said, then muttered to himself, "Fuckin' paperworks and overpopulation, man…"

(This "Dead People Passport" thing was popularized in the middle-to-late Ming dynasty, as shown by the discovery of such documents inside tombs in southern China. )

(It might have evolved from similar passes to the Western Pure Land in lay Buddhism that recorded their acts of merits. Which, in turn, might be traced back to the "Dead People Belongings List" of Han dynasty, to be shown to Underworld bureaucrats so that no one would take away the dead's private property down there or something.)

Anyways, after he received his pass, Xiao Ming departed together with the rest of the bunch, to be led to the Ghost Gate. It was like the world's most depressing tourist group, where instead of tour guides, you got two ghost cops in funny hats, and the only scenery in sight was the desolation of the Yellow Spring Road.

They weren't the only travellers on the road, though. Xiao Ming noticed other groups moving in the far distance, behind the fog and the flickering ghostfire, led by similar figures in black and white.

It made a lot of sense; realistically, there was no way two ghost cops could fetch hundreds of thousands of dead people all by themselves.

(SEA Tang-ki mediums believed there were multiple Tua Di Ya Peks——Hokkien name for the Black and White Impermanences, working for different Underworld Courts.)

At last, the Ghost Gate stood in front of Xiao Ming, guarded by two towering figures. Normally, they'd be Ox-Head and Horse-Face, like what you see at Haw Par Villa's Underworld entrance.

However, older Han dynasty works like Wang Chong's 论衡·订鬼 also mentioned two gods, Shenshu and Yulei, as guardians of the Ghost Gate, who would use reed ropes to capture malicious ghosts and feed them to tigers, making them possibly the earliest incarnation of "Gate Gods".

So here, they were what Xiao Ming sees, standing side by side like proper doormen, silently watching herds of ghosts being funneled through the entrance.

The place was more crowded than a train station during the CNY Spring Rush; the ghost cops had already said their quick goodbye and left to fetch the next group of dead people, leaving the resident officials of the Underworld proper to maintain order and quell any would-be riots.

Now you started seeing the Ox-Head and Horse-Face guys, poking at unruly ghosts with their pitchforks and dragging away the violent ones in chains. Among their ranks were other monstrous beings, blue-faced yakshas and imps, but also regular dead humans who look 100% done with their jobs, like the lady who stamped Xiao Ming's pass when it was finally his turn.

After this point, Xiao Ming had entered the Underworld proper, and his next destination would be the First Court, led by King Qin'guang. Here, his fate should be decided by what is revealed in the King's magical mirror.

If Xiao Ming was a good guy, or someone who had done an equal amount of good and bad things in life, he'd be sent straight to the Tenth Court for reincarnation. However, if the mirror, while replaying his life events, had displayed more evil deeds than good ones, he'd be sent to one of the 2nd-9th Courts for judgment and then punished inside the Eighteen Hells.

Ksitigarbha and the Ten Kings from Dunhuang manuscripts

Each of the Ten Kings was also assisted by ghostly judges. Many of them were righteous and just officials in life who had been recruited into the Ten Courts posthumously——Cui Jue from JTTW is one such example, while others were living people working part-time for the Underworld, like Wei Zheng, Taizong's minister.

We decide to be nice to Xiao Ming, so, after reliving some embarrassing childhood incidents and cringy teenage phases in front of a bunch of dead bureaucrats, he was found innocent and sent to the Tenth Court.

The queue here was almost as long as the First Court's, stretching on and on alongside of the banks of the Nai River. King of the Turning Wheel made his judgment without even lifting his head when it was Xiao Ming's turn:

"Path of Humans, male, healthy in body and mind, ordinary family. Next!"

Exiting the Tenth Court building, Xiao Ming saw the Terrace of Forgetfulness, standing tall before six bridges, made of gold, silver, jade, stone, wood, and…some unidentified material. Before he could get a good look at them and the little dots moving across those bridges, he was hurried into the Terrace by the ghostly officials.

Now, both JTTW and the Jade Records mention multiple bridges across the Nai River. In the former, there is 3, and the latter, 6. The bridges made of precious materials are for people who will reincarnate into better lives, as the wealthy, the fortunate, and the divine, while the Naihe Bridge is either the common option or the terribad shitty option.

However, the Naihe Bridge proved to be so iconic, it became THE bridge you walk across to reincarnate in popular legends.

Anyways, back to Xiao Ming. He found himself standing in a giant soup kitchen of sorts, with an old lady at the counter, scooping soup out of her steaming pot and into one cup after another.

This is Mengpo, the amnesia soup granny; according to the Jade Records, she was born in the Western Han era, and a pious cultivator who thought of neither the past nor the future, only knowing that her surname was Meng.

Made into an Underworld god by the Jade Emperor, she cooks a soup of five flavors that will wipe the memory of the dead, making sure they do not remember any of their past lives once they reincarnate.

It tastes awful. Like what you get after pouring corn syrup, coffee, chilli sauce, lemon juice and seawater into the same cup.

Such was Xiao Ming's last thought, as he gulped down the soup, and then he knew no more.

Things you should know about the Chinese Underworld:

1. It's not the Christian Hell.

Rather, the Chinese Underworld functions somewhat like the Purgatory, in that there are a lot of torment, but the torment's not eternal, however long the duration may be. Once you finish your sentence, you get reincarnated as something else, though that "something else" is not a guaranteed good birth.

Other people can also speed up the process via transferring of merits: hiring a priest/monk to chant sutras and perform rituals, for example, or performing good deeds in life in dedication to the dead, or they can pray to a Daoist/Buddhist deity to save their loved ones from a dreadful fate.

Interestingly enough, a thesis paper I read mentions that, whereas Buddhist salvation from the Hells was based on transference of merits——you give monks offerings and pay them to chant sutras, so they can cancel out the sinners' bad karma with good ones, Daoist ideas of salvation tend to involve the priest going down there, sorting it out with the Underworld officials, and taking the dead out of the Hells themselves.

(The paper also stops at the Northern-Southern and Tang dynasties, so the above is likely period-specific.)

2. Nor is it run by evil demons.

Underworld officials are not nice guys and look pretty monstrous and torture the sinful dead, but they are not the embodiment of evil. Rather, the faction as a whole is what I'd call Lawful Neutral, who function on this "An Eye for An Eye" logic, where every harm the sinner caused in life must be returned to them, in order for their karmic debts to be cleansed and move on to their next life.

They can absolutely be corrupt and incompetent and take bribes——Tang dynasty Zhiguai tales and Qing folklore compendiums featured plenty of such cases, but that's a very mundane and human kind of evil, not a cosmic/innate one.

This is just my personal opinion, but if you want to do an "evil" Chinese Underworld? It should be a very bureaucratic evil, whose leaders are bootlickers to the higher-ups, slavedrivers to their rank-and-file workers, and bullies who abuse their power over regular dead people.

Not, y'know, Satan and his infernal legions or conspiring Cthulu cultists.

3. The Ten Kings are not Hades.

Make no mistake, they still have a lot of power over your average dead mortal. But in the grand scheme of things? They are the backwater department of the pantheon, who only show up in JTTW to get pushed around and revive the occasional dead people.

When Taizong made his trip to the Underworld, the Ten Kings greeted him as equals——kings of ghosts to the king of the living. If they see themselves as equal in status to a mortal emperor, then, like any mortal emperors, they are subordinate to the Celestial Host, and the balance of power is not even remotely equal or in their favor.

Also, it isn't said outright, but under the Zhong-Lv classification of immortals JTTW is using, Underworld officials will likely be considered Ghostly immortals, the lowest and weakest of the five types, much like Tudis and Chenghuangs.

Essentially: they are ghosts that are powerful enough to not reincarnate and linger on and on, spirits of pure Yin as opposed to true immortals, who are beings of pure Yang.

It's pretty much the shittiest form of immortality, the result you get when you try to speedrun cultivation (the Zhong-Lv text also made a dig at Buddhist meditation here), and if they don't reincarnate or regain a physical body, there is no chance of progressing any further.

Oh, and fun fact? In the Song dynasty, commoners and literati elites alike believed that virtuous officials in life would get appointed as ghostly officials in death.

However, the latter viewed it as a punishment. Which was strange, considering how they still held the same position and the same amount of authority, just over dead people instead of living ones, so there should be no big losses, right?

Well...it was precisely the "dead people" part that made it a punishment. See, a lot of the power and prestige they had as officials came from the benefits they could bring to their families and kins and native places, as well as the potential wealth and reputation bonuses for themselves.

A job in the Dead People Supreme Court would give them the same workload, but with none of those benefits. Since all the dead people had to reincarnate eventually, they couldn't have a fixed group as their power base, or keep their old familial ties and connections. At most, they could help out an occasional dead relative or two.

Like, working for the Underworld Courts was the kind of deadend (no pun intended) job not even living officials wanted for themselves in the afterlife. That's how hilariously sad and pathetic they are.

4. In JTTW at least, they aren't even the highest authorities of the Underworld.

That would be Bodhisattva Ksitigarbha, who is technically their boss, though he seems to be more of a spiritual leader than someone who is actually involved in running the bureaucracy.

Which makes sense, since he has sworn an oath to not attain Buddhahood until all Hells are empty, and his role is to offer relief and salvation to the suffering souls, not judging and punishing them.

Now, historically...even though Ksitigarbha in early Tang legends was still the savior of the dead, he seemed to be unable to interfere with the judicial process of the Underworld, merely showing up to take people away before they were judged by King Yama.

However, in the mid-Tang apocryphal "Sutra of Bodhisattva Ksitigarbha" (地藏菩萨经), he had evolved into the equal of King Yama, with the power of supervision over his judgements. By the time the Scripture on the Ten Kings came out, in artistic depictions, the Ten Kings had become fully subservient to him.

5. Diyu usually refers to the prison-torture chamber part, not the courthouse, nor is it the entirety of the Underworld.

And for the majority of souls that haven't committed crimes, they'll only see the courthouse part before they are sent to reincarnation. That's why I personally don't like, or use the name Diyu for the Chinese Underworld: I prefer the term Difu ("Earth Mansions"), which encompasses the whole realm better.

Also: even though historical sources like the Scripture on the Ten Kings and Jade Records seem to suggest that the dead were just funneled through this Courthouse-Prison-Reincarnation pipeline with no breaks in between, in practice, that isn't the case.

According to popular folk beliefs, after the dead were done with their trials/sentences, they stayed in the Underworld for a period of time and led regular lives, while functioning as ancestor spirits and receiving offerings.

Which would imply that the Underworld had a civilian district of sorts, populated by regular ghosts, making the whole realm even less of a direct Hell/Purgatory equivalent.

6. It is located in a different realm, but still part of the Six Paths and doesn't exist outside of reality.

In Buddhist cosmology, like the Celestial Realm, the Underworld is part of the Realm of Desires and thus subject to all the woes of samsara.

The pain and misery of the Path of Hell may be the worst and most obvious, but becoming a celestial being isn't the goal of serious Buddhists either: despite all the pleasures and near-infinite lifespan they enjoy, they are not free from samsara and will eventually have to reincarnate.

So if, say, the world is being destroyed at the end of a kalpa, all beings of the Six Paths will perish alongside it, leaving behind a clean slate for the cycle to start anew. The dead won't all end up in the Underworld and face eternal damnation.

7. The Black and White Impermanences would not appear in the Underworld pantheon formally until the Qing dynasty.

The concept that when you die, you get fetched to the Underworld by petty ghost bureaucrats is already well-established in Tang legends, but these were just generic ghost bureaucrats in all sorts of colorful official robes, with yellow being the most common color.

The idea of there being two specific psychopomps in black and white would only become popular in the Qing dynasty. Mengpo is kinda similar: although she existed before the Ming-Qing era as a goddess of wind, venerated by boatmen, her "amnesia soup granny" incarnation came from the Jade Records.

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iwannaread13

6 months ago

Reblog to open a rail line from your blog to the person you reblogged this from