Asian Kindred Society and Covenants

The kindred of Asia are not like the kindred of Europe and the New World. Their society is fundamentally different. The mythology is different. Their social structure is different. And their Covenants are different. While the European Social Structure and Covenants described in Vampire: the Requiem cover a significant portion of the world, over 1.7 billion mortals, the Asian structures cover over 2.1 billion mortals. Yet many would regard the European Covenants as the dominant forces in the world. The Asians have a long history of accepting new beliefs and integrating them into their own, whereas the Europeans have often forced conversion on others. So while the Asian social structures may seem less aggressive and thus less influential, they are still significant forces in the Danse Macabre on the world stage. The structures are dominant in most of East Asia, from Japan down to Singapore. China is the stronghold of this structure and the basis of its development. Only in India, Nepal, and Sri Lanka do the Hindu structures dominate. In Indonesia, Bangladesh, Pakistan and Southwest Asia, the Islamic structures control most cities. Most of the Western Asia follows the European structures, although some Central Asian cities, in the former USSR states, still hold onto their Islamic roots. But in the most populated areas of the East, the Asian structures reign supreme. This is a guide for players to create characters and histories from this area. It can help create background material. Storytellers can use it for NPCs concepts. It will also be a resource for affiliates in Asia, or even for proxy scenes that take place there. Above all, this is a source for ideas to give the game an international flavor and make it more interesting. seriously than Western kindred do the Traditions. Misconduct is not only a reflection on the perpetrator, but on his entire lineage and all his allies. These rules are similar to Confucian beliefs, and many Asian kindred believe they date back at least as far. They are listed here by their most common Chinese names. Junzi "Perfect Gentlemen": Kindred are expected to always exhibit control of their Beast when dealing with others. A vampire must show respect even to his greatest enemy. Priests and monks must always be treated with respect, even if one doesn't agree with them. There is a time and place for battle and even treachery, but in front of other always show respect. This can be hard for foreigners to grasp. Asian kindred can be easily offended if a visitor does not show proper reverence by bowing deeply or speaking formally. A visitor often has no real standing, despite being treated courteously, and even a minor court minister can take offense and cause problems. Bi Hu "To Protect": Asian kindred consider it a duty to guard over their mortal kin. Many become known as spirits that haunt a particular family and either bless them (if appropriate tributes are made) or curse them (if they commit wrong deeds). It is a grievous sin to prey upon the family of another vampire. A vampire's family is often her herd, and it is sacred to her. Wars have been fought over such an easy mistake. However, one vampire can only protect so many people, so they keep to the core of their family. This leaves many unattached mortals to feed on, so long as one is careful. Xiao "Filial Piety": Along with Bi Hu, is an important relationship between sire and childe. Responsibility for a childe never goes away. A childe is released after a time (a few months to a few years), and thus able to act on his own. Yet his actions always reflect on his or her sire, and thus their grandsire, and great grandsire, and so on. This in turn means that his extended vampire family will take

Common Law
Asian vampires, follow all the Traditions and more. Many call these rules Xian Xing, meaning "Immortal Conduct". In many ways, they take these rules more

action if he embarrasses their lineage. Family is paramount, and those who have no family are simply lost causes and unimportant. Of course, this also includes the right to embrace, which must be granted by the Wang. Zhong "Loyalty": Zhong explains behavior with regard to a city, and it is important for kindred to behave well in order to reside in the same city. This is not so much an oath of loyalty to the Warlord or Emperor as to the city itself, and keeping it safe for all residents. There will always be praxis seizures and changes in power, but the effects of these changes should be minimal. None want chaos within the city, for it would lead to the Beast. And so power grabs happen subtly and politically. When they get to the fight, it is bloody, but quick. Yin Cang "To Conceal": The Masquerade is still an important concern. The Asians realize that, in the modern world, revealing themselves to mortals would be extremely dangerous. Yet Bi Hu is still an important tradition, and kindred reveal themselves to their herd in small ways, such as taking gifts or punished the wicked. So with the mortal family, there appears to be something of an exception. However a blatant breach, such as telling a mortal cousin of one's existence as a vampire, would still not be tolerated. Qing Jie "Purity": Last is the admonition against Diablerie. This is considerably stronger than in the West for two reasons. First, nearly all beliefs accept some form of rebirth. Diablerie would deny a soul the right to be reborn and to be punished for his sins. Only the highest gods may decide to destroy a soul. Second, if a vampire eats the soul of another she takes his sins into herself. It is a stain upon her own soul which will eventually lead to her downfall and subsequent punishment in the next life. Kindred may be destroyed by fire, and bloodhunted by the Warlord, but never diablerized. Beyond the Xian Xing, Asian kindred have a love for the politics of a formal court. Presentations are nearly always required, and watched with interest by all courtiers. Gossip abounds as they observe the subtle political dynamics of one kindred speaking to anoth-

er. Certainly feeding territory, bloodhunts, disputes, and local problems are cause for courts to gather.

Title, Rank, and Position

The typical titles are not dissimilar from the Western positions, although they tend to use the term Ministers (Chen or Zhang) instead of officers. It is still the case that a single vampire controls each city. A local Prince is called Wang (King), and he may appoint ministers as he wishes. Typically these positions all go to his kindred family, with a few left for close allies. The positions are listed with their typical Chinese and Japanese names, although others are used depending on location. Prince Each city has a single ruler, often called Wang or Ouja (King). He rules over all of the kindred in the city, and can set the laws of the city. Due to the close family ties of Asian kindred, this position is often hereditary. One ruler passes it on to his chosen replacement, often his own childe. This helps keeps the established Dynasty in power, and so is widely supported by the ruler's relatives. The position does not differ greatly from a Western Prince, although he is bound by the traditional Xian Xing. Warlord, Shogun and Emperor In Asia's long standing kindred Dynasties, some kindred have managed to make themselves ruler over more than one Domain. Often they use the terms Jun Fa or Shougun (Warlord or General) for three or more major cites, Di or Kan (Emperor) for ten or more major cities. Those who try to take these titles with less are typically seen as too arrogant. Typically such overlords divide their territory among Wang who owe them allegiance, of course mostly from the same lineage. A few times there have even been large territories with several Jan Fa and Wang underneath one Di. But these are the exceptions, and in modern times these structures are rare. Regents Li or Hangan (Magistrates) are appointed to oversee some territory within the province of a ruler. A single city can be quite spread out. Their powers are

typically much less than the Wang of the city, but they can enforce his laws. The Wang may set particular stipulations on his magistrates, but otherwise they are nearly as feared as the ruler himself. Family Leaders Chang or Toumoku (Leader) is the head of a particular family. They have no formal power, except representing their lineage as a coterie, so they serve much the same role as Primogen do in the West. So they are granted respect proportional to the family's size and power. This is typically the oldest active member of the lineage. Other Officers Seneschal, Primogen, Herald, and even Hound are all called Chen or Bokushi (Ministers) of various sorts. Often they correspond closely to Western offices, and frequently not. Their exact authority is decided by the Wang. And their status is proportional to their authority. What is certain is that they have no geographical domain, or else they would be Magistrates.

families. But in actuality it rarely gets past the ruler's own family. The Xian know this and use this to their advantage. Being able to embrace a childe, and thus increase one's family, is a large boon. The larger families get more territory to feed from and have more status. But it is hard on immigrants. If a vampire doesn't at least have a family in a neighboring Domain, he is virtually powerless to do anything. They would treat him with the minimal courtesy, but he would be completely uninformed and have little opportunity to improve his situation. Territory Magistrates are most often related to the Wang, but he is merely an appointed servant to oversee an area outside the main city. Such areas are frequently inhabited by a single kindred family, and they are the true power. This can make for a delicate political situation. The Magistrate cannot risk himself by offending the locals, and the locals cannot risk offending the more powerful Wang by killing the Magistrate. Typically this becomes a matter of feeding territories. The family has an area granted to them by the Wang as exclusive feeding grounds. However the Magistrate (who can also feed and reside there) has authority to enforce the Wang's rules including the Xian Xing. Often the Magistrate becomes something of an adopted family member.

Society, High and Low

The traditional titles, and the domain structure that accompanies them, are usually referred to as Chao or Ouchou (Dynasty). The Dynasties have supposedly ruled Asian kindred for millennia. But they may be starting to give way to more modern structures. They have not lost as much ground as the Western Invictus, but they understand that the mortal population is growing rapidly. The kindred who remember the long standing mortal dynasties are fading. Eventually newer systems will prevail if the mortal politics remains as it is now. Xian (Immortals) or Kami (Spirits) are the most frequent comprehensive names Asian kindred use for themselves. More often, they will use their Clan or lineage names. Nepotism is perhaps the single most pervasive habit among Asian kindred. In fact, it is not even seen as a problem, but just the natural dynamic. A Wang will frequently give first option to his favored family members for any position in his court. After that he will look to allies, and then to their

Challenging Praxis As previously described, the process of challenging control of a city, usually begins by subtle political moves designed to weaken the influence of the current ruler. These maneuvers go on much longer than in the West. It is important that the peace of the city not be disturbed. Else all might frenzy and fall to their Beasts. A family will grow until they are near in power to the ruling family. Then they begin to make more overt maneuvers. They may bride other minor families for aid. They may assassinate some of the Wang's relatives. They may seize mortal influence and cut off the current Dynasty.

When they time comes, there is often a final showdown between the old Wang and his new replacement. This is often a great dramatic spectacle, and observers are rarely harmed, as they might be in the West. Once this final battle comes, the winner becomes Wang, and the losers retire. The battle is only over when one is dead, or one yields and is exiled. The losers, no matter which side they started on, do not lose everything. They are often treated cordially. They are still important to the history of the city, and thus deserving of respect. But the winners will frequently ensure that the losers have very little power. The winners will often cut off their mortal contacts, and banish sufficient numbers to make them only a small family. Non Traditional Domains More and more, some Domains are deviating from this traditional organization. As communist China and capitalist Japan age, the vampires embraced under these new political systems grow in blood potency and power. It is not unheard of for a Domain to have a superficial appearance as an egalitarian society, complete with voting for officers. But in reality most of these domains are shams, and except for the titles, little has changed. However, there is still a conflict going on at many levels between traditional kindred and progressive neonates. Status City Status does not so much represent how much an individual has contributed to the city, but how well connected he is. If he is a member of a powerful family, especially the ruling Dynasty, he gains Status. Contributions to the city welfare are usually rewarded by the Prince, with larger feeding grounds, embrace privileges, or some other substantive benefit. Otherwise, Status works in a way similar to the West. Social mistakes cause one to lose respect quickly, but are usually temporary. Popularity is likewise fleeting. Titles grant about the same reverence. And a fearsome reputation is certainly a factor. Overall, Status is not quite as dynamic, but it can change suddenly in a Praxis seizure as a new Dynasty takes control.

The Dynasties: A General History

In the West, vampires are commonly thought to have been inhuman monsters before suddenly becoming civilized either with the Roman Empire or with Christianity. In Asia, vampiric history is a gradually development, following the changes in philosophical thoughts as well as mortal culture. Some claim the first "civilized" Xian date back tot he origin of Confucianism or even earlier. This is the most widely accepted history, but opinions differ greatly on the subject. Some Xian claim that the earliest vampires thought of themselves as spirits or gods in the old Taoist religion of ancient China, or the similar Shinto of Japan. Yet many attribute the importance of mortal and kindred family to the religion of the Shang Dynasty. Perhaps it is there that it became possible for kindred to relate to each others. Still others point to Confucianism or Legalism as stabilizing the important role of Xian as ancestral spirits in the world. Any of all of these influences may be true, yet it is mostly accepted that Buddhism was the philosophy that allowed kindred to first co-exist in the early Chinese cities. By the Tang Dynasty, Buddhist kindred were almost certainly the majority. And although their philosophy has changed to incorporate new beliefs, Buddhism remains the dominant belief of Asian kindred. Perhaps as early as the Han Dynasty, Xian had begun to reside in the larger cities. But rather than deal with competitors, they embraced childer to guard their large feeding grounds. The first Dynasties had begun, and they expanded into neighboring cities. As Japan, Korea, and other parts of Asia grew in population, the same beliefs and philosophies took hold. They developed the same way, albeit a few centuries behind. Japan most likely had its own Dynasties by the Nara Period. Initially, the Wang was the eldest active member of the lineage, both due to power and ancestral respect. Each family could share resources: domain, havens,

and herds. But as the Tang cities grew in size, other kindred would ask the Wang to inhabit his in trade for service. These servants became the workers of the Wang, running his errands and dealing with the mortal populace as directed. While the Dynasties did not collapse as did the Roman Camarilla, this did give rise to status system. The Dynasties had different shared resources than the servants. On top of this, it was not unusual for Xian to go on a retreat to meditate on their existence. By the end of the Tang Dynasty, these groups made three classes of vampires, and there were still a good number of "savage" Xian in the countryside. The Song Dynasty, and the Yuan Dynasty of the Mongols, helped establish trade between cities and with other parts of the world. It is in this period perhaps that Western Kindred, notably the Lancea Sanctum, first arrived in China. But more importantly, the echelons of Xian had begun to share benefits between cities, and thus truly established themselves as Covenants. The Chao (Dynasties) were the rulers, much as the Invictus were in the West. The servant Xian, who had established allies among mortals and other servant kindred, called themselves Gong (Koufu in Japan). The philosophic Xian monks were known collectively as Bai Mian Cai Xian, meaning "pale-faced scholarly immortals" (Shiju Kami in Japan). But they split into three distinct philosophies. The Seng Xian (Bousan Kami in Japan) are the traditional Buddhist scholars, and are by far the most numerous. The "savage" followers of the old pantheistic religions, were not as savage as many thought. They learned from each other and became known as Dao Jiao Xian (Shinto Kami in Japan), and began to be regarded as scholars in their own right. The smallest group, and the most aggressive, was the Lancea Sanctum, who were called Ji Du Jiao (Shinja in Japan). The differences of beliefs between the three types were never wide. Many Cai Xian followed some combination of the three beliefs systems. And they always respected other Cai Xian regardless of belief. When a secular vampire sought out the Cai Xian for advice on a particular issue, he could go to any other them or he might simply choose a favorite individual.

However the Ji Du Jiao had problems from the start with their aggressive pursuit of converts. They offended many rulers and began to offend other Cai Xian. This led to a isolationist period for both Japan and China. Most western kindred, especially Sanctified, were killed or banished. No real Sanctified presence remained, except in some of the smaller European colonies. They did not re-establish themselves until the 18th century in China, and the 19th century in Japan. Even then, mixed with other beliefs, the rest or the Lance Sanctum found the Asian Sanctified suspicious. However, sometime in the 17th century, a powerful vampire came from the West who exhibited a control of his beast that was very intriguing to the Seng Xian. Some claim this was Vlad Tepes himself or one of his childer. Others say that it was simply a very learned Dragon. But he found the Buddhist philosophies fascinating and began to integrate them into his own understanding of the Coils of the Dragon. This forged a strong alliance which still lasts. The Seng Xian learned to manipulate their bodies with the Coils, but they are still regarded as more philosophical in outlook. Many have journeyed West since then to learn from other Dragons and teach their ideas. It is hard to say when the Dao Jiao Xian became identified with the Circle of the Crone, or if this was intentional. Perhaps it was just the superficial similarities. If they had their own magic before, there is little trace of it now. They practice Cruac with a distinct Asian flavor, but the rituals are effectively the same. However, other Acolytes have noted that they focus less on revering the Crone and more on understanding their own place in the natural order. But this is not enough for the Crones to reject them as allies, and so the two remain united. Even up to the 20th Century, this three part structure was the rule. Xian who had no family were Unaligned, with no contacts to aid them. The rest followed the tradition dynamic of the Dynasties. However, the formation of the Republic of China, and then the subsequent Communist Republic altered things radically. Likewise, Japan became democratic

after the occupation following World War II. Other Asian countries followed suit in many ways. At the start of the 21st Century, many younger Xian come from these non-Traditional backgrounds. Although not powerful individually, they have begun to wield consider might as a group. And they do not like the Dynasties, with their nepotism and elitism. They have even taken a few cities to control on their own, with the help of some sympathetic Elders. And yet, even here there is corruption and favoritism. It is not the ideal many of these young kindred hope for. But time is on their side as they gain blood potency and experience, and new kindred are embraced who agree with them. The communist and democratic neonates were not the timid Gong. They built ties with the Carthian Movement around the world, and they encouraged rebellion and conflict with the Dynasties. They called themselves the Bai Xing (Tamikusa in Japan), meaning "common people". Many of the Gong supported them and joined these Asian Carthians. Some however remained loyal and became members of the Chao.

While the older Bai Xing who were formerly Gong respect tradition and history, they are also some of the most volatile members. They have heard the stories of their families of the rulers from long ago who rewarded good service. They see the current Chao as corrupt and selfish. Whichever view of history an individual takes, it is certain that the development of Communism in China created as urge in the vampire population. These neonates fueled the Bai Xing with new fire. These Communist vampires now seek a social structure where all are equal, and Domain is shared between all Xian. So they claim. Yet the reality seems to be different. Although the Bai Xing have managed to claim several cites by sheer numbers, in many cases all that changed was the titles and the formality. The ruler of a city still acts as Wang, appointing his family allies as ministers. All that is different is the titles and clothes. This enrages many of the youngest Bai Xing, who are the most idealistic. But they accept the need for gradual change, and aid from elders. While these Communists are the most common by number, they remain mostly in China. But as early as the 16th Century, Europeans began to "colonize" and take control of parts of Asia for economic gain. This brought European kindred with them, which brought new ideas to the traditional Xian. This hardly created an uprising against the Chao, but it did start some to considering alternative ideas. The Domain structures out side of China are often the most inventive, differing from both the traditional Chao model and the new Bai Xing hegemony. The Tamikusa of Japan, as well as smaller groups in other countries, follow an ideal based on their concepts of Democracy. Many Kami push for a compromise between tradition and modern government. They too have made noticeable gains, but they compete against the more powerful Ouchou. Members The Bai Xing outnumber all other Covenants by a wide margin. About two fifths of all Xian are Bai Xing, and yet nearly all of them are less than a cen-

Bai Xing (The Carthian Movement)

The Asian Carthians are a contradiction. At once they are bound by the same traditional philosophy as all Asian kindred, and yet they see the need for social change just as mortal governments in Asia do. They do not wish to lose their identity and history, but neither do they feel that the corrupt rule of the Chao can be allowed any longer. Overview The Bai Xing are younger than their European counterparts. Only in the last century has the movement grown and become connected to like minded Kindred around the world. But older Xian claim that the roots of the Bai Xing go back further to the Gong. In ancient times long past, the Gong supported the Chao in return for being allowed to hunt and feed in the cities. The Gong offered their aid, their allies, and their connections. They accepted the rule of the vampire rulers humbly, without any claim of Domain, but now they have nothing to show for it.

tury old. Most are less than fifty years embraced. While numerous, they lack the power of older Xian. And although they have fervor, they lack the unity and organization of the Chao. The typical profile is a young, idealistic kindred still swept up in his newfound power, but not yet sufficiently experienced to take an interest in the philosophic Cai Xian. New Xian embraced nearly always join the Bai Xing, unless they are heavily indoctrinated by their sires. Even some of those find reason to leave their sires and join more like minded vampires. Of the Bai Xing, over half are Communist. Most of the rest favor some sort of Democracy or Republic. The Japanese Tamikusa make up a sizable minority. Other philosophies from Republicanism to Anarchy also exist. Demographically, the Clans that have traditionally been discriminated against are the most common. But this varies from region or region. Nosferatu and Gangrel are typical, but in an area where a Nosferatu Chao has long held power, it is the Daeva and Ventrue who are the lower class. All Clans are well represented. The most common trait is having a weak vampiric family or none at all. Philosophy The Communist Bai Xing espouse a philosophy of supporting "the People", but they do so by authoritarian methods. This apparent contradiction makes them seem similar to the Chao beyond superficial appearances. The Tamikusa and other Asian Carthians have more varying views, but many have a philosophy grounded in some form of Capitalism. Even in China the idea of selling goods or information as a foundation to social structure has caught on. Power to the People: The Bai Xing practice this strongly perhaps too strongly. They can become overzealous in eliminating the corrupt Chao. In doing so though, they criticize traditional familial relationships. For many, this is a conflict of interest, which makes for a troubled Covenant indeed.

Change is Necessary: Yes, so long as it is the right change. Asian Carthians do not see the need for blind change as their western allies do. In fact, there is still tremendous pressure to respect history, the families, and the Cai Xian. It is a tricky balance to promote change to the governmental structure without also denigrating the traditions of the people as a whole. Rituals and Observances Some of the Bai Xing have developed peculiar habits. It is not unusual for all the residents in a city to dress alike. Military outfits are often popular. This shows that all are the same regardless of title. Often when they meet, they first give thanks to their ancestors for providing the foundation of their society and the wisdom to lead kindred to a better way. The Chain: This ritual is not popular, although others take its place. Besides thanking ancestors, they may find some symbol to represent their unity. But rather than destroy an important connection to the past, they give part of themselves to show their respect as well as their unity. By offering something of importance, they make it available to all equally while still treasuring its value. Independence Day: This is an important celebration, especially in the cities where the Bai Xing are in control. Mostly they celebrate the day of kindred independence, but in other places they celebrate the freedom from European oppression, with proper reverence given to the day when they will assuredly free the Xian as well. Titles and Duties The structure of the Bai Xing is not terribly different from the Carthians. Instead of Wang, local cities might use "Chairman", "Premier", "President", or similar equivalents. Ministers remain common, but may be referred to as "Secretaries" or something similar to differentiate them from traditional Chao titles. The Asians still harbor a great deal of bitterness against the Europeans. For many kindred, the "Colonial Period" of Asia is within recent memory. This is not true for most of the Bai Xing, but the still prefer local titles to European names. A Prefect is more likely to take a military title of some sort. In a

Carthian-held Domain he may even be the Secretary of Internal Affairs or some such. A Myrmidon is more likely to be called simply a "Judge " or "Justice". Outside of China, many Carthians are fond of business titles, as well as military. The equivalents of President, CEO, Vice President, and Director are gaining in popularity. Status The Bai Xing recognize each other for similar deeds as the Carthians: supporting change and empowering the people. However they also show a great deal of respect to those who can promote change while still respecting tradition. This is difficult to do and demonstrates leadership, experience, and sincerity. Despite their beliefs, the Asian Carthians still have been embraced in a culture where nepotism and favoritism as commonplace. These also affect Status. It is in poor taste to use such connections blatantly, but well-connected Xian do rise more quickly. The Asian Carthians will recognize the Carthian Status of foreign kindred, but they remain suspicious. An outsider will find it very hard to establish himself. It is easier the other way around. Going outside of Asia, the Bai Xing are often well respected for leading the fight in Asia, although their politics may seem strange. Relations There is obvious animosity between the Bai Xing and Chao. Yet they mostly remain respectful of the Xian Xing, and leave fighting for the proper time and place. Despite the apparent faade of cooperation, they feel just as strongly about removing the Chao as the Carthians do about the Invictus. To any native Xian, this shadow war is readily apparent and the tension is obvious. They keep the same respect for the Cai Xian, but with an even stronger admonition against interfering in politics. Religion has no place in government. The Bai Xing do not hesitate to criticize those they feel cross the line. But overall, they still show the priests and monks a great deal of respect. One possible exception is the Ji Du Jiao. The Sanctified, in addition

to being foreigners, frequently interfere in politics. All of them are suspect. Going West Bai Xing often have an easy time integrating into the Carthians. They are readily accepted as allies, and their Western allies are interested in new ideas. But difficulties do arise. The overt nature of Western politics is primitive to the Bai Xing. To the Carthians it appears as though the Asian vampire does nothing. This can create tension. Some choose to become Unaligned, but the Asian prejudice against those with no allies is great. So for most this is not a serious consideration. An immigrant may try to demonstrate his commitment more overtly, or may just accept a loss of reputation. Bai Xing do not frequently travel west unless fleeing persecution of some sort. Their interests remain in Asia. Those who do leave may have already felt the pull of a new life. So it is not uncommon that they join one of the religious Covenants or simply find other Asian kindred to form a coterie with.

Chao (The Invictus)

The Chao are what remains of the Traditional structure of Asian vampires. Like the Invictus in the West, they see themselves as the leaders of Xian. They hold almost all Domains and officer positions, outside of a few Carthians. The ancient lineages hold close ties and keep a tight grip on secular power. But as Asia evolves in the mortal world, fewer and fewer Xian join the Chao or show them proper respect. They are a dying breed. Overview The Chao history extends back as long as all the Xian. It is a long and noble tale of leaders who brought together vampires and created a society. But it is a tale at its end, for the Chao are failing. The end may still be centuries away, but it seems inevitable under the growing numbers of Bai Xing. Vampires always follow in the history of mortals, and the mortals have now left behind the dramatic empires of their past.

The Chao are the creators of the Xian Xing. They made the rules that governed kindred behavior when the first cities arose in ancient China. In the past, all civilized kindred were Chao. Only wild, rural vampires, with no families to speak of, were outside them. The Gong and the Cai Xian were merely other aspects of the Dynasties. But in time they became separate entities, seeking their own path. The Chao remained as rulers of the cities. While the Chao was like an Asian equivalent of the Camarilla, its fall was not so dramatic. It did not split under the weight of kindred politics. Instead it was gradually pulled asunder as families grew, and they incorporated other ideas about the development of kindred society. Some became scholars, and others servants. The Chao in their superiority did not see the dissent until long after it had broken them apart. The families that remained true to the ideals of the old social structure, and managed to keep their leadership roles, became the new Chao. They allowed the social structure to adapt under their guidance. Xian could explore their spiritual side after serving in the secular structure. Gong were able to gain respect, create families, and in time become part of the Chao. And this structure worked well until the advent of Communism. In the 20th century, massive population growth combined with radical changes in mortal society, fueled a growing conflict between the traditional structure and modern political ideals. The young rebels became the Bai Xing, taking many of the Gong to support them. The Chao remain outnumbered now, but they still control the strings of power developed over centuries. Now the Chao can see their own end, and they look for a way to stop it. They fight subtle and overt wars with the Bai Xing to hold onto what they have. The Cai Xian stay out of secular matters, as they have for centuries. How can they adjust to modern ideas while keeping the old traditions alive? The Ouchou of Japan are not much different. They have a more militant history, but their roles are essentially the same. They are in an even tighter bind with the Tamikusa. The Japanese Carthians have

managed to take greater control of the mortal society using the trappings of capitalism and democracy. They need the aid of the Chao, but are often too proud to ask for help. Members The Chao are the most powerful Covenant politically. While they are only about a fifth of the Xian (half the size of the Bai Xing), they control more of the mortal world than all others combined. They have the benefit of centuries of integration into mortal society, and they have the experience to use it fully. More and more, new kindred embraced into the Chao leave for the Bai Xing. The Chao is beginning to have issues keeping their families alive. This leave the impression of the Chao as bitter elders, always criticizing others for their lack of respect. But age is not a requirement. Only the respect for tradition and the desire to maintain the traditional structure is essential. The profile of a typical Xian lineage would put the Chao as older conservatives, always scolding the young. A few Bai Xing still speak to their family, although many do not, but the are perceived as rebellious and insolent. The Cai Xian simply watch and speak tot hose who will listen. But when it comes time for the lineage to act as one, the Chao make the decisions. The Chao can be from any Clan. Nosferatu and Gangrel seem to be the least interested in taking secular power, but there are a few notable families from theses lineages. The only thing that really makes a family is numbers and longevity. Philosophy The Chao and Ouchou and similar families in other Asian countries follow a code of behavior heavily based on tradition and behavior. Many of their rules come from Confucian or Legalist concepts. While there are those who are greedy for their own power, they focus on their role as the creators and stewards of all Xian society. Without them, vampires would never be able to keep the peace in the cities. The Invictus Must Be Respected: Without a doubt, the Chao focus on respect as much as the Western

Invictus. But they still see themselves as the entire society of kindred. Thus it is not simply their own Covenant that must be respected, but all of the society they have built. The Xian Xing is above question, and etiquette is essential. More importantly, each vampire has a role to play, determined by the Gods, and his role in the God's plans must not be denied. Tradition, above all else, must be respected. Mortals are Power: There is no so much emphasis here on mortals as tools of power. Certainly mortal connections are valuable for keeping the peace between kindred. And the traditions relating to the Masquerade and to family are served by these connections. But outright megalomania is vulgar. Still, the effect is much the same. Their centuries of mortal connections is the key to the strength of the families. Rituals and Observances Each family among the Chao has individual traditions and rules that must be followed. There are a few rituals they have in common, and many are similar to the Invictus. Oath of Fealty: The Chao do not use these oaths in their Western sense. But the tradition of Zhong (Loyalty) requires service to a particular domain, as much as to a particular ruler. This is taken quite seriously by the Chao. War within a family certainly breaks the peace, so fealty become necessary as a matter of course. The tradition of Xiao (filial piety) also ensures that family members remain loyal to their lineage and to its traditions. Recitation of Lineage: Asian Chao can recite not only their own lineage, but all of their relatives, back to the first cities. Formality of Presentation: Etiquette remains extremely important, as does protocol. Formality is not simply pretty to watch. It shows a respect for tradition and honors the past. Proper behavior is even more important among the Xian. Old-Fashioned Communication: Asian vampires are often prevented from modern communication by the limitations of their own countries. Email and telephones are novel western developments, and have a

certain chic. But traditional letters and declarations, especially informal matters, are the rule. Couriers are also frequently used, and are generally treated respectfully as diplomats. Monomancy: One-on-one combat ("zhen" in China, "tatakai" in Japan) is a time honored way to settle disputes, not just among the Chao, but among all Xian. It allows a peaceful change of power, that does not destroy all the inhabitants of a city, and send it into chaos. Power plays often involved grand schemes that lead to a crescendo of this final battle. Titles and Duties Each family sets its own structure. The structures are based around each lineage, instead of each domain, although these are often the same thing. Instead of an Inner Circle, each family has a small group that makes its decisions. The eldest (or highest ranking if overseeing multiple domains) Wang is the final decision maker. But other Wang and even some elder Chen often have a voice in matters. Certainly any elder must be respected and heard. Within a city, the Wang will often call a council of the Chang from each major family in the Domain. There is a great deal of politics among this council. While they all seek to protect tradition and the Xian Xing, they also compete with each other for power and influence. There is no real Judex in any family. If a conflict arises in a family, an elder will decide. If there is a conflict among the Chang council, the Wang decides. They only true laws are the Xian Xing. Status The Chao have somewhat different values than the Invictus. The Chao focus less on individual accomplishments, and more on behavior and connections. Individual power is not as important as the power of one's lineage. Age is also an important factor, given their reverence of the past. Proper etiquette is essential, as is an understanding of tradition. Popularity is not a great concern, nor are particular deeds. Age, etiquette, and family are paramount.

Foreign kindred have a difficult time gaining status in the Chao, because they have no family. Often, they must be adopted or become allies, and that is a slow road to power. When Chao travel, they have the opposite problem. They have no family to rely on, but must be judged on their own deeds. This means few are willing to relocate. Relations The Chao see the Bai Xing as misguided at best. At worst, they are unruly neonates who have no respect for tradition. And they are taking over Xian society. The Chao consider them a threat not only to themselves, but to the entire society of Asian kindred. The Chao respect the Cai Xian, but they had hoped for more support from them against the Bai Xing. Yet it was the Chao who established the tradition of their non-interference in secular affairs. So they have no one to blame but themselves for the monks statying out of their conflict. Most Chao see the Ji Du Jiao as disrespectful of their traditional beliefs, and the Dao Jiao Xian as uncivilized. But they respect monks of all sorts, nonetheless. Going West The Chao have no treaty or defined relationship with the Invictus. The Invictus considers them a faction of their own Covenant, but is not entirely trustful. The Chao do not let foreigners into Asia easily, and this has made Invictus pioneers resentful. But each sees in the other a similar philosophy. The instinctively recognize each other as equivalent. Chao moving to the West can often become easily integrated into the Invictus. He may stumble at first to learn new traditions, and falter without his family, but most have been able to eventually gain recognition and power. However some find it easier to leave aside secular matters altogether, especially if they were forced to leave against their will. So it is not unheard of to join the Ordo Dracul or one of the religious Covenants. Invictus who go into Asia have a very difficult time. They do not have a family, and they have few ready allies. The best choice is to be an Ambassador of some sort and make an alliance to the ruling family.

In time, the vampire can gain respect and importance. But it does take a while.

Bai Mian Cai Xian

The Cai Xian are the "religious" covenants of Asia, their equivalents of the Ordo Dracul, Circle of the Crone, and Lancea Sanctum. While their specific philosophies differ, they perform much the same role in Xian society. The act as spiritual advisors and counselors, but they do not interfere in secular politics. The rule of non-interference has been a problem in recent year, with the conflict between the Chao and Bai Xing. But it is based on a long history. Individuals minded to explore themselves spiritually should not be hindered or manipulated by politics. And secular affairs should not be stifled by impractical philosophy. So this remains the general rule of behavior, despite the close ties many Cai Xian have to their kindred families. It must be noted as well that there is no definite line between the three covenants. One vampire may use the philosophies of all three groups. This is perfectly acceptable, and even preferable to some. When an important kindred is in need of spiritual advice, he may seek a vampire with particular beliefs or who has studied particular interests. However, this is not to say that all three groups readily share knowledge (most still have only one Covenant Discipline). But they often welcome other viewpoints, as it better defines their own thoughts. The stereotype of the Cai Xian is of reclusive monks who live outside the city, and spend all time studying books and contemplating their existence. Many are broken down into specific schools or monasteries that teach specific things. In the past, it was not uncommon for new kindred to study with such schools for a time. This is done less often now, but such studies are still considered very worthy of respect.

Dao Jiao Xian (The Circle of the Crone)

In ancient times the people of China communed with spirits, finding life in every object. They believed that powerful entities roamed among them, they weren't wrong. The Xian are some of these entities. The Dao Jiao Xian follow these ways still. They are a natural part of creation, but one that mortals rarely see. Similar in belief to the Circle of the Crone, they now practice their own form of Cruac, but they are much more. Overview As long as the dead have walked, the Dao Jiao Xian have gone among the mortals, doling out both good and bad as their caprice struck them. So they claim. They see themselves as a natural part of existence. They have passed down ancient rites over the centuries to find their place in the natural world. Through ritual, alchemy, and meditation they connect with they part of the natural world that is beyond mundane existence. While the Chao claim to be the first civilized kindred, the Dao Jiao Xian know better. They had been practicing their philosophy for centuries before the first Chao cities. Their beliefs follow the ancient religions of Asia: Taoism, Shinto, and others. For their beliefs they have been alternately hunted and revered. But they continue, stronger now then they have been in some time. Like the Acolytes in the West, the Wan Xian carry on a kindred version of ancient religious beliefs, incorporating ritual and alchemical magic into a belief system centered around the Xian's natural place in the order of creation. Unlike the Crones, they still have a close mirror among the majority of mortals in the domains they share. In fact, the old beliefs have been growing again in Asia and other areas. Curiosity has brought new Xian to them in greater numbers. The Dao Jiao Xian believe vampires are the result of chi imbalance. In life, Xian were neither so virtuous as to ascend to heaven, or evil enough to merit eternal suffering. Instead, the Xian seek to find a balance between Yin, the ethics of the Man, and Yang, the instinct of the Beast. Minor spirits themselves, they must reach true understanding of this balance to ascend. Since the forces of Heaven has specifically appointed them for this extended existence, they are

obliged to learn what the heaven intends to teach them. In China, the Dao Jiao Xian are closely associated with the Taoism, participating in the world as both ancestor and guardian spirits among mortals. Although bound by the Yin Cang to hide their nature, the older law of Bi Hu demands their interaction with their mortal families. They take this tradition more seriously than any other faction. In Japan, they are the Shinto Kami, following that old religion and often acting as guardian of ancient sites. Members The Dao Jiao Xian stereotype is a solitary, rural vampire unaccustomed to the ways of the city. But like most stereotypes, this is often wrong. More and more they survive quite well in cities. And although others often label them as bestial for seeking to balance their dual natures, they interact with other Xian quite reasonably. Perhaps one tenth of the Xian claim to be primarily Dao Jiao Xian. But their philosophies have become integrated into the philosophies of many Xian and their society. In fact, many claim the Seng Xian grew from the same Taoist beliefs, and follow many of them still. In ancient times most Dao Jiao Xian were peasants or religious functionaries in life. Today Taoist priests and priestesses, exorcists, midwives, herbalists, and acupuncturists are all common choices for childer. Above all, they prize wisdom and a willingness to explore through both the external senses and the inner mind. Gangrel are a popular clan due to their survivability and inherent closeness to the Beast. But all of the clans are represented. In modern nights, there is also no typical age. All ages from neonate to elder are present. Philosophy The focus on Taoism, Shinto, and similar beliefs leads the Dao Jiao Xian to seek to balance their dual nature. While originally they did so to ascend to Heaven, many now have accepted reincarnation and

a cycle of life instead. This is acceptable to all but the most conservative. Each finds understanding in his own way. Creation is Power: The purpose of creation is not power for the Dao Jiao Xian, but ascension. As part of the natural world, they must create as well as destroy. This is the only way to ascend. Tribulation Brings Enlightenment: Tribulation is the principle quest for balance. Balancing the Man and Beast, Yin and Yang, is not simply a matter of getting to the right level of Humanity. It means understanding both forces, and integrating them into a single whole within one's self. Thus elder Dao Jiao Xian have often gone through periods of both extremely high and dangerously low Humanity, so that they may better understand the trials of each state. Rituals and Observances The Dao Jiao Xian frequently have their own traditions passed on by their sires for dealing with their mortal relatives. There are few rituals that they all practice together. But at times they do meet to learn from each other and to consecrate sacred places. The Crone's Liturgy: The Liturgy itself is not often used. In fact, belief in some aspect of the Crone is itself rare. At best a Crone figure is one among many powerful spirits. But they do revere the feminine as a balance to the masculine. At gatherings, it is not uncommon to read the words of philosophers on balancing these two aspects. The Winnowing: Holidays are rare, although there are times when all the Dao Jiao Xian do gather together. They may gather to remember a fallen comrade who has passed on, or to celebrate a new embrace. However actual holidays vary considerably from domain to domain. Cruac: Although still practitioners of blood magic and ritual the Dao Jiao Xian focus on alchemy, meditation, and invocations. The Shinto Kami prefer to practice a variant of blood magic based on traditional Kotoage (word magic) and O-fuda (writing magic). No one is sure when the Shinto Kami learned Cruac. Some claim they have practiced it for millennia, while others think it was brought by Western Aco-

lytes in recent centuries. However it is certain now that, although the trappings of the ritual differ, the effects are mostly the same as Western Cruac. Titles and Duties The Dao Jiao Xian have virtually no structure. Even in cities with several such Xian, there is no Hierophant and no Chorus. It is simply the rule to learn from those who are older, and respect those who have been there longer. Status Dao Jiao Xian Status is close to that for the Acolytes. However, they revere those who have had a great deal of experience in balancing the Man and the Beast. These individuals will almost always have the greatest portion of respect. Relations The Dao Jiao Xian have been hunted at times by some rulers, and then praised. They see this as part of the natural cycle of politics. They accept such changes easily and continue on as they always have. Currently, they are experiencing a wave of relative acceptance. Many of the old traditions have come back among mortals, and many neonates are curios about them. The Dao Jiao Xian stay out of politics. While they agree with the respect of tradition, they also see the conflict between the Chao and Bai Xing as typical of the Beast. Xian should not be so controlled and organized that they lose sight of their real nature. They are wary of the Seng Xian, who are too heavily weighted toward the Yin. Yet, they have a great deal of history with each other, and overall they relate fairly well. Not so with the Ji Du Jiao. The sanctified not only disrespect tradition, but they do not understand how to balance themselves. Going West The Dao Jiao Xian integrate into the Western Acolytes relatively easily. There may be some difficulty praising the Crone, but this is usually made up for by the Xian's philosophy regarding nature. The Dao Jiao Xian are fairly comfortable among the Acolytes, even

though they tend to be solitary, and few choose to go elsewhere. When they traveled to the West, the Dao Jiao Xian originally had a difficult time, as their culture and beliefs are alien to Westerners. In recent years, as communities of Asians have grown in the West, the Dao Jiao Xian have found it easier to practice their ways. Many do not join the Kindred societies that they have encroached on, passing as unbound or eccentric solitary Acolytes. They prefer to abide among cultures that understand their ways. Dao Jiao Xian often seek Domain over their own communities, carrying on the tradition of Bi Hu. Often this is a way to secure their own power bases as well, but since the foreign Princes do not have easy ways to deal with the immigrant populous, it is often a deal they are willing to make. Acolytes moving to Asia will find the Dao Jiao Xian mostly leave them alone. Many will feel as though there is no real Covenant, because of the nonexistent structure. Those who can adapt to this solitary existence, and who listen to their teachers, do quite well among the Dao Jiao Xian. Those who cannot often become Yu Meng, the Unaligned.

Properly speaking, Ji Du Jiao refers to Asian Xian who have chosen to study with the Lancea Sanctum. It is not meant to include Sanctified immigrants or missionaries. However, it is often used as a catch-all term for any Sanctified. The Marael Creed is a reference used mostly by outsiders to refer to Asian Sanctified. The Ji Du Jiao do not ignore tradition out of spite or ignorance. They sincerely believe that their beliefs must be proselytized and spread to all Xian. Their beliefs must affect all parts of their existence, including secular politics. Their damned state cannot be denied; to do so is to sin against God. Of course, the Angel Marael is a controversial figure. It is entirely possible that the figure was created in an early attempt to bring followers many centuries ago. Such memories would now be lost to the Fog of Eternity. But whether accepted as fact or a shared myth, Marael is one thing that unites the Asian Sanctified. Besides Marael, the Ji Du Jiao are fractious. In many cases they combine their beliefs with the other Cai Xian. In one city, the Sanctified may accept Taoist balance in principle, while in another they teach Buddhist meditation techniques to remain faithful. Other Creeds see this as corruption and many believe the Ji Du Jiao are heretical. But they cannot deny that the policy of adaptation has succeeded where more conservative doctrine has not. Members The Ji Du Jiao are the smallest Covenant, but they have undeniable influence due to their aggressive techniques. Perhaps only one in fifty Xian follow the Lance, but they congregate in domains that were European colonies in the past. Here they focus their efforts, and they are often very influential. In the cities, they do not often embrace. Childer are a huge responsibility, that leaves both sire and childe vulnerable. Rather they make converts in both subtle and overt ways. Adapting to local beliefs, they are more successful than one would imagine. The best technique is to use other local converts as missionar-

Ji Du Jiao (The Lancea Sanctum)

The Xian call them the Ji Du Jiao. But they still refer to themselves as the Sanctified. Here the beliefs of the Lance have had to adapt to the local beliefs to survive. Over a dozen different styles survive (see Lancea Sanctum, p. 46-47). But within the Lancea Sanctum, they are sometimes collectively referred to as the Marael Creed. Overview The Ji Du Jiao may be the most hated of the Asian Covenants, and the smallest. But they are tenacious. Despite centuries of contact, they were never able to gain any real influence until the Europeans colonized Asia heavily. Even then, there existence was difficult. They were forced to reside in the largest European populations, for fear of being attacked by the local kindred.

ies. Xian are more likely to accept new ideas for an Asian, given their inherent distrust of foreigners. Being a missionary outside an established city is extremely dangerous. The Dao Jiao Xian may hunt missionaries for fun, and they have no support structure to rely on. The best successes have been groups of Sanctified establishing a monastery from which to influence several nearby cities. But it is still risky. A punishment of journeying into the country is nearly a death sentence. Philosophy The philosophies of the Ji Du Jiao differ in application from most Sanctified, if not in principle. They still accept that they are cursed by God, and that their purpose is to show the folly of sin to mortals. They accept Longinus as Dark Prophet, and the Monachus as a great teacher. They work to convert others and to spread the words of Longinus. Where they differ is in the adaptation of native beliefs. Many Sanctified find this heretical, but it works. Partial conversions, they would argue, are better than none at all. And more importantly, it is the core beliefs that matter, not the trappings of rituals. Another important factor is their philosophical nature. While aggressive by Xian standards, they are weak by Lancea Sanctum standards. The nature of Xian is plainly different from Western kindred. Conversion at gunpoint will not work. In fact, it may only reinforce their heretical beliefs. The Marael Creed, while differing widely between cities, accepts the first nine Canons of the Sanguineous Catechism, but changes the interpretation of the 6th, 8th, and 9th canons frequently. They regard the remaining canons as interesting theological works, especially the 13th canon, but they do not necessarily accept them. Commandments and Traditions: The Ji Du Jiao follow the Xian Xing carefully. However they have some difficulty accepting the Bi Hu, believing the Yin Cang takes precedence. They must adapt to local traditions as well in order to be effective, and they try to do so as best as they can. Yet they still find

some of them troubling, and are frequently accused of not respecting Xian history. The Ji Du Jiao intend no disrespect, but merely wish the Xian to give up heretical practices, even if it takes centuries. Guidance: Ji Du Jiao act as spiritual guides even more so than in the West. They must establish trust to make converts, and so they offer spiritual advice as the other Cai Xian have done for centuries. Conversion: Ji Du Jiao believe strongly in conversion, but they find that it cannot be forced. When this has been tried, it reinforces heretical beliefs. Xian are often not afraid to die, knowing that they will be reborn or continue as a spirit. In fact, death in such a manner may make them martyrs. So they use many subtle techniques to first gain trust, and then gradually make coverts. Rituals and Observances The Ji Du Jiao practice many of the same ceremonies, as the Lancea Sanctum, but with their own flavor. Theban Sorcery: The Ji Du Jiao use their covenant discipline effectively, but it does have a distinct Asian flavor. Creation Rite: Ji Du Jiao do not often create childer. When they do, they still practice the Creation Rite. Anointing / Blood Baths: Ji Du Jiao have taken to using the Anointing not only to sanctify priests, but as a sort of baptism for inducting new members. Midnight Mass and Other Rites: The Ji Du Jiao do frequently use the Midnight Mass to bond with each other and to teach their ways to new converts. They also use many of the other Rites, but they are frequently altered to give a distinct local flavor that appeals to the Xian. Titles and Duties The Ji Du Jiao, following the pattern of the Cai Xian, eschew titles. However a few have found their way into use, given the Covenant's reliance on them. There has not be a Sanctified Prince since the Colonial Era. In those few cases where a Western kindred

claimed praxis, they used the traditional titles of Cardinal or Archbishop. Now, there are no such kindred, and most accept that a Sanctified Prince would only cause dissention hurting the goals of the sect in the long run. Bishops are commonly the oldest Sanctified in a city, or the one who has been most successful at making new converts. Priest and occasional Inquisitors do exist. Inquisitors in particular must be careful not to go overboard, or the entire Covenant suffers. In truth, the Ji Du Jiao simply do not grasp the importance of title within the Covenant structure. How is a Cardinal more significant than a Bishop? After all, he has more secular responsibility, and thus less time for true work: making converts. Titles always take a back seat to the passive-aggressive politics of conversion. Status The Ji Du Jiao do not focus so much on Title, as they do on what individuals have done for the Covenant. The number of converts one has made is especially important. They are in a delicate spot, poised to gain a true following or to lose everything. Here they play the role of an upstart social movement, instead of the established religious regime. So they measure success in slow steps, not in grand gestures that risk reprisal. The Ji Du Jiao respect foreign Sanctified as teachers, but if they are too strict about methodology, they will lose respect. This is often the case because the methods of the Marael Creed differ so widely. A leader must be flexible enough to accept different techniques, and not simply preach absolute doctrine. In contrast, when the Ji Du Jiao go West, they often lose Status. They are often perceived as deviants with barely acceptable beliefs, or as not devoted enough. They must learn to demonstrate their faith more overtly to gain respect. Relations The Ji Du Jiao support both the Chao and the Bai Xing, whichever will follow their beliefs. They do not so much care who rules, so long as they rule by Sanctified beliefs. But both Covenants often find them to

be disrespectful of the traditional role of the Cai Xian, and so they have trouble making allies. The other Cai Xian find their beliefs interesting, but have the same reaction to their aggressive proselytizing. Some may study with the Ji Du Jiao, but when discussions get heated, they may leave. The Ji Du Jiao often find the most willing ears with the Yu Meng. The Unaligned often have no one else to turn to. The Sanctified offer them quick allies and friends, where they have none. Going West The Ji Du Jiao most frequently remain with the Lancea Sanctum, although they may lose some Status. A few are unable to adapt to the Lance's strict and conservative behavior in the West, and choose to leave. Especially those who leaned heavily toward Buddhist or Taoist beliefs often find better homes in the Ordo Dracul or Crones. Sanctified immigrants to Asia have no where else to go. They may have trouble accepting the indirect methods of the Ji Du Jiao at first. But if they cannot adapt, the have no other ready allies, so the only alternative is to leave Asia completely.

Seng Xian (The Ordo Dracul)

The Buddhist Seng Xian are the dominant religious covenant in Asia. In many ways, they are even stronger than the secular Covenants. They are responsible for most of the social structure of the Xian. They watch other Xian from their monasteries and neutrality as they search for spiritual and physical ascendance with the aid of their allies, the Ordo Dracul. Overview The Seng Xian have existed for nearly two millennia and possible longer. Their story is that of all the Xian. It was their philosophy that allowed vampires to relate to each other as more than just competitors. Since then they have acted as overseer and advisors, guiding the development of the Xian. They incorporate new beliefs if they are useful, and they drive change.

The Seng Xian still follow the idea of balance, but they do not accept the Man and Beast as Yin and Yang. To them the Beast is simply lower thought, and is inherently imbalanced. The Man can be either Yin or Yang, but the Beast must be overcome always. Thus they strive to maximize their Humanity. As Buddhists, they accept reincarnation as part of a cycle of life that results in Nirvana. This is the ultimate state, where one has broken from the cycle of life to become some greater. Nirvana requires perfect Humanity, but much more. Vampires have already broken somewhat from the cycle of life. They are in a transitional state, naturally immortal, and yet not fully transcended. Some see vampirism as a final test to achieve Nirvana. Others see it as simply another form of existence. Either way, they all seek to learn from it and evolve. In the 17th Century vampire of the Ordo Dracul came from the West. Some claim Dracula himself was there, or at least one of his childer. The Seng Xian had practiced transcendence through spiritual and social change, but not by directly attacking their own flaws. They took to the Coils of the Dragon easily, and they passed on their own knowledge in return. To them, the Coils are merely the physical manifestation of transcendence. But they are nothing with out the spiritual and mental insight to understand what they truly mean. Now the Seng Xian seem almost uninvolved in Xian affairs. They are detached, often frustratingly so. Their goals are individual and mysterious. None can summarize their purpose, for each takes his own path to enlightenment. But it is certain that when they choose to involve themselves, all Xian listen carefully. Members The Seng Xian nearly outnumber the Chao, with about one fifth of the Xian population. Yet the remain the strongest force among Asian kindred. While the Chao (and occasionally the Bai Xing) control the details of night to night existence, the Seng Xian concern themselves with overall trends. They see the big picture, spanning centuries as the Xian evolve into a more and more complex society.

They do not interfere in politics because such minute details are inconsequential. There is a natural tendency to deal with Xian society as there experiment, and like any good scientist they let it run its course. The other Covenants feel empowered and in control, and so they are for their short term concerns. Given their nature, the Seng Xian have a reputation as all elders. Indeed they only rarely accept neonates or embrace their own childer. Instead they take those who are experienced with kindred society, but tire of its relentless conflicts. They teach these converts of transcendence and of the history of the Xian. No Clan reigns supreme here, although many still maintain family connects for several purposes. All Seng Xian are equally able to find Nirvana, and all views are welcome. Philosophy The essential Seng Xian belief is that there is some greater existence, not just for one's self, but for all vampires. A vampire is a transitional form. But to them the body, for all its power, is merely a temporary suit. True change must come from the mind, and more importantly, the spirit. Thus they focus less ont eh Coils, and more on their own spiritual transcendence. Nothing is Permanent: The Seng Xian understand this all too well, and they use it to their advantage. Even the Xian are not eternal. But neither is their society. Tradition serves a purpose, but traditional also evolve and change, and this is good. The Seng Xian are not reluctant to try new ideas that may mean Xian as a whole evolve. Change Must Have a Purpose: The purpose of all change is transcendence: becoming more than one is now. They guide all the Xian in this direction as well, and then take the most promising as students. But they know very well the principle of cause and effect. They do not toy with their society casually or without specific intent. Rituals and Observances The mentor and pupil relationship is still very strong. Like mortal Chinese teachers, they accept students rarely. It is a great honor to learn from a great teach-

er, especially from one's own family. Rituals and holidays differ between cities, and even between teachers in the same city. But many different rituals do exist. Titles and Duties As Cai Xian, they prefer to avoid titles. But they do use many or the Ordo Dracul titles despite the cultural predilections. Guardians are frequently the senior Xian at one of their holy sites or monasteries. At larger ones, the lead Guardian may be the Kogaion. In this case, the Kogaion is usually not avoided as he is in the West, but is simply the senior Dragon. The three Orders of the Sworn are present, but not in as high of numbers. Perhaps more than any other Asian Covenant, the Seng Xian travel. They do so to learn of new ideas, and to teach other Dragons. Indeed they are highly regarded by the Covenant. Many Sworn have spent time in Asia studying with the Seng Xian. They do not have universal authority in Asia, but they are highly regarded for their devotion and training. The Coils are not so important, although their usefulness cannot be overlooked. The Coils are merely the physical manifestation of inner enlightenment. Seng Xian are often prevented from learning them until they have reached a certain spiritual insight. Likewise the Dragon's Tongue is not closely followed. Learning in the Coils is well regarded, but it is not the only basis for rank and enlightenment. The Wyrm's Nests exist everywhere, and the Seng Xian protect them in their own way. These sites, because of their connection to the spiritual world, are the best places to teach and learn. They have built monasteries on these nexuses for centuries, and other Xian know better than to fight over them. The Dragon's Tail, even if it is not called that, is important. Each path on the road to transcendence is unique. A student may learn from several teachers in his time. It is important to understand many perspectives, but also to know when one path is not working for a particular student.

Status The Seng Xian recognize experience and wisdom above all. High Humanity is also well praised among them. Learning the Coils is valuable, but not the only path to enlightenment. Therefore, it is not as essential to Covenant Status as it is in the West. One easy way to measure wisdom, is by the number of students that wish to study with a teacher. Popular teachers are highly regarded, although there are exception to the generalization. The Seng Xian will likely recognize Status from Western Dragons, but that can change quickly depending on whether the vampire can back it up with spiritual insight. Simple mastery of the coils is not enough; they will decide the foreigner learned the coils to easily before he understood their true meaning. Travelers to the West, if they do not know many Coils, may lose Status. This usually suits the Seng Xian just fine. It gives them time to adjust before they become too popular as a teacher. Overall, Status is not large concern to them. Relations The Seng Xian watch carefully over all Xian society. In one sense, neutral detachment is the best summary of their relationship to the other Covenants. They regard all as different pieces of the entire picture, and favor none over the other. But they do have different relationships with them. The Chao have great respect for the Seng Xian, and frequently use them as counselors or advisors. New childer often spend some time with the Seng Xian to learn vampiric ways. This gives and easy way for them to control the development of the society. They have a similar relationship with the Bai Xing, although not so formalized. These rebellious neonates run the range from outright hatred to extreme reverence of the Seng Xian. They remain at the center of the Cai Xian. They watch the others carefully, and learn from them. Different perspectives bring greater understanding. The Dao Jiao Xian are ancient companions, sometimes allies and sometimes enemies. But they offer amazing insight into the forces that drive base impulses in

vampires. The Ji Du Jiao are an entirely foreign influence, but they represent outside forces that always come into play. The Xian cannot shelter themselves from the outside world as they have done for so long. They must learn to adapt. Going West The Seng Xian and Ordo Dracul integrate quite well. Although they focus on different aspects of enlightenment, they have a great deal of respect for each other. Most remain with the Covenant when they travel, although there are the rare personal circumstances that prevent this. More than any of the other Asian Covenants, the Seng Xian are likely to travel outside of Asia for their own education, and to accept visitors as well. However, in both cases, they remain solely within the Covenant and do not involve themselves in secular politics.

These outcasts may find some refuge among the Cai Xian, but they maintain family connections as well. They are likely to know of what he did and respond accordingly. If he is lucky, they may take him as a manservant of sorts. After decades of service he might regain some standing. More likely, they simply refuse him and he must move on as a non-entity. Of course he has to deal with the inevitable conflicts over feeding grounds, and with other supernatural predators. Many don't survive for long. Occasionally there are those Xian who do not know their lineage, or whose family has been destroyed. They are not so hated as the outcast pariahs, for they did nothing to earn their place. But nonetheless they have no allies to aid them, and so remain ineffective. With service and luck, they may be adopted into a family or a Covenant. Some manage to serve enough that they create their own families, and begin to gain power directly. At least, they are typically allowed to remain in a domain. The last group includes foreigners, and they are in a difficult situation. They too have no real ties to the local Xian and so have little influence. But they may be treated carefully. The Xian do realize that there are many powerful kindred outside Asia. Most would not risk offending someone when they are unsure of his power base. A smart foreigner will be able to play on this and take the role of an honored guest or ambassador. He can gain some small influence, and have a safe place in the domain. However, the Xian will eventually take the measure of his true capability. If he is completely lying about his situation, they will find out. For this reason, foreigners that visit Asia for a specific purpose have an easier time integrating themselves. Once the Xian recognize a wanderer, they relegate him to the status of an orphan. But if they are hostile to foreigners, he may be in trouble. The Yu Meng are not simply politically independent, as is the case in the West. They are powerless and seeking to survive in a society that does not want them. They seek a way out, and this often drives them to travel outside Asia, where they are not so

Yu Meng (The Unaligned)

Among the Xian, the Unaligned are powerless, and are called Yu Meng to reflect this. This is the lowest a vampire can fall. They have no representation, no status, no influence nothing. In Japan they are called Bokunenjin, but the effects are the same. One might think that bloodlines like the Burakumin could unite and become a political force by cooperating. They cannot. Their numbers are not great enough to overcome the dominant Covenants, and if they try they can be destroyed with virtually no consequence. Given this amazing prejudice, no Xian will choose to be Yu Meng. That would be like choosing to be a homeless and jobless bum: not a great career move. Overall one in fifty Xian (or less) are Unaligned. And they are usually trying to establish themselves. There are several ways that Xian become Yu Meng against their will. For grievous crimes, families may sometime banish vampires and disown them. This is rarely done, because it require an offense so severe that there is no hope for making amends, but also some reason why the perpetrator is not simple destroyed.

readily discriminated against. Of course, other regions have their own threats. This path is never easy.

Lexicon
While these terms are frequently used, they are by no means universal. There are different terms in each country, as well as different regions. Chinese Terms Bai Mian Cai Xian "Pale-faced Scholarly Immortals" (Cai Xian for short): Collective term for philosophical and religious kindred, including equivalents of the Ordo Dracul, Circle of Crones, and Lance Sanctum. Bai Xing "Common People": Communist and Democratic kindred who have replaced many of the Gong, and become aligned with the Carthian Movement. Bi Hu "To Protect": The second law describing one's duty to protect and watch over mortal kin, as well as admonishing others not to attack another's mortal kin. Chang "Leader": The leader of a single lineage of vampires which acts as a coterie, serving a similar role to Primogen. Chao "Dynasty": The traditional social structure of Xian, much like the Camarilla in the West. Also now the secular Xian who fight to keep the traditional structure from disintegrating, comparable to the Invictus. Chen (also Zhang) "Minister": Officers and bureaucrats who do not have their own domain, but have authority assigned by the Wang or higher leader. This includes most of the traditional Western officers. Dao Jiao Xian "Taoist Immortals": Cai Xian who follow older polytheistic beliefs, and are now allied to the Circle of the Crones. Di "Emperor": An Imperial Prince controlling at least ten Wang, and possible a few Jun Fa, loyal to him. Gong "Workers": Xian who traditionally served the Chao in trade for residing in the city. Now just a derogatory term for servants of the Chao. Ji Du Jiao "Christians": Followers of the Lancea Sanctum who are barely considered Cai Xian due to their aggressive proselytizing.

Jun Fa "Warlord": An Imperial Prince controlling at least three Wang loyal to him. Junzi "Perfect Gentlemen": The first law describing proper behavior in order to maintain control of one's beast. Li "Magistrate": A Regent who looks after part of the city for a Wang to enforce the Xian Xing, but has limited power. Qing Jie "Purity": The sixth law forbidding diablerie, to keep one's own soul pure and allowing the deceased vampire to be reborn and regain his own purity. Seng Xian "Buddhist Immortals": Cai Xian who follow mostly Buddhist teachings, and are now strong allies with the Ordo Dracul. Wang "King": The Prince of a single city containing several kindred. Xian "Immortals": A traditional name for Asian kindred. Xian Xing "Immortal Conduct": The six laws for Asian Kindred, much like the Traditions. Xiao "Filial Piety": The third law describing loyalty to one's kindred family, and the continuous responsibility for those one embraces. Yin Cang "To Conceal": The fifth law describing one's duty to hide the nature of the Xian from mortals, excepting small interactions with one's family. This is quickly coming to be known by the Western term, the Masquerade. Yu Meng "Powerless People": The Unaligned, typically Xian with no lineage and no political allies. This often includes foreigners. Zhong "Loyalty": The fourth law describing one's duty to keep the peace in the city and avoid unnecessary disruption, so that all does not collapse into chaos. Japanese Terms Bokushi "Minister": Officers and bureaucrats who do not have their own domain, but have authority assigned by the Ouja or higher leader. This includes most of the traditional Western officers. Bokunenjin "Quiet Unsociable Person": The Unaligned, typically Kami with no lineage and no political allies. This often includes foreigners. Bousan Kami "Buddhist Spirits": Shiju Kami who follow mostly Buddhist teachings, and are now strong allies with the Ordo Dracul.

Chugi "Loyalty": The third law describing loyalty to one's kindred family, and the continuous responsibility for those one embraces. Gi "Justice": The sixth law forbidding diablerie, to keep one's own soul pure and allowing the deceased vampire to be reborn and regain his own purity. Hangan "Magistrate": A Regent who looks after part of the city for the Ouja to enforce the Kamido, but has limited power. Jin "Benevolence": The second law describing one's duty to protect and watch over mortal kin, as well as admonishing others not to attack another's mortal kin. Kami "Spirits": A traditional name for Asian kindred. Kamido "The Way of Spirits": The six laws for Asian Kindred, much like the Traditions. In modern times, many of these are based on Bushido morals. Kan "Emperor": An Imperial Prince controlling at least ten Ouja, and possible a few Shougun, loyal to him. Koufu "Workers": Kami who traditionally served the Ouchou in trade for residing in the city. Now just a derogatory term for servants of the Ouchou. Meiyo "Honor": The fourth law describing one's duty to keep the peace in the city and avoid unnecessary disruption, so that all does not collapse into chaos. Naimitsu "Secrecy": The fifth law describing one's duty to hide the nature of the Xian from mortals, excepting small interactions with one's family. This is quickly coming to be known by the Western term, the Masquerade. Ouchou "Dynasty": The traditional social structure of Kami, much like the Camarilla in the West. Also now the secular Kami who fight to keep the traditional structure from disintegrating, comparable to the Invictus. Ouja "King": The Prince of a single city containing several kindred. Rei "Respect": The first law describing proper behavior in order to maintain control of one's beast. Shiju Kami "Scholarly Spirits": Collective term for philosophical and religious kindred, including equivalents of the Ordo Dracul, Circle of Crones, and Lance Sanctum.

Shinja "Christians": Followers of the Lancea Sanctum who are barely considered Shiju Kami due to their aggressive proselytizing. Shinto Kami "Taoist Spirits": Shiju Kami who follow older polytheistic beliefs, and are now allied to the Circle of the Crones. Shougun "General": An Imperial Prince controlling at least three Ouja loyal to him. Tamikusa "Common People": Communist and Democratic kindred who have replaced many of the Koufu, and become aligned with the Carthian Movement. Toumoku "Leader": The leader of a single lineage of vampires which acts as a coterie, serving a similar role to Primogen.