Facts and Figures

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People

A'Dang 阿珰 - see Ding Dang.

A'Xiu 阿绣 (1) - see Bai A'Xiu.

A'Xiu 阿绣 (2) - the name of a young woman whom Shi Potian encountered after he was bound up like a rice dumpling and tossed from Ding Busan's boat into an oncoming boat on the Long River (Chapter 9).

An Fengri 安奉日 - first leader of the Golden Sabre Stockade; stocky man with round eyes and curly sideburns. Considered a very intelligent man. Used a golden sabre (Chapter 1).

Bai A'Xiu 白阿绣 - only daughter of Bai Wanjian; nearly raped by Shi Zhongyu. Committed suicide by jumping into a ravine (Chapter 2). Aged twelve or thirteen years when the assault took place (Chapter 7).

Bai Wanjian 白万剑 - second-generation disciple and renowned pugilist of the Snow Mountain School. Son of school-leader, Old Master Bai (Chapter 2). Very tall and heroic-looking; about forty-two or forty-three years old. Also known as the 'Frost of the North-west' (Qi4 Han2 Xi1 Bei3 气寒西北). Known collectively with the 'Dragon of Wind and Fire' Feng Wanli as the 'Twin Heroes of the Snow Mountain' (Xue3 Shan1 Shuang1 Jie2 雪山双杰). Able to create a hexagonal wound with a snowflake-shaped mark on each of the six points of the hexagon with his sword (Chapter 6). More: A commentary...

Bai Zizai 白自在 - elderly man; leader of the Snow Mountain School. Father of Bai Wanjian and grandfather of Bai A'Xiu. Also known as the 'Gentleman of Impressive Strength and Virtue' (Wei1 De2 Xian1 Sheng1 威德先生) (Chapter 2). Had the good fortune as a young man to consume a miraculous medicinal concoction that resulted in a sudden increase in his internal strength. The increase was equivalent to fifty to sixty years of practice and cultivation by an ordinary man, and caused Bai's internal strength to exceed those of highly-skilled pugilists from Shaolin and Wudang. Too anxious to excel and outdo others to tell his disciples about the internal strength weaknesses of their school (Chapter 7).

Bei Haishi 贝海石 - pale-faced moustachioed man with an audible voice that lacked power; a physician who was also known as the 'Touch that Brings Back Life' (Zhao2 Shou3 Hui2 Chun1 着手回春). Seemed to be suffering from a serious illness; coughed a lot, especially before speaking. Known for 'coming and going alone' but had recently entered into an alliance with the Clan of Eternal Happiness. Famed for the martial arts skill known as the 'Palm Technique of the Five Elements and the Six Directions' (Chapter 4). Considered to be a highly intelligent man; served as the strategist of the Clan of Eternal Happiness (Chapter 5).

Benevolent Elder, The (Dabei Laoren 大悲老人) - tall and big-sized elderly man with a ruddy face and white chest-length hair. Master of the Isle of the White Whale; surnamed Cheng [程]. Unsociable and eccentric old man with very few friends who knew him well. Highly-skilled in martial arts; used a sabre (Chapter 3).

Chen Chongzhi 陈冲之 - an Incense-Master of the Clan of Eternal Happiness, from the Hall of the Impressive Tiger. Very tall man who was highly skilled in martial arts (Chapter 5).

Ding Bu'er 丁不二 - older brother of Ding Busan; literally means Ding 'Not Two' (Chapter 2).

Ding Busan 丁不三 - elderly man who allowed himself to kill up to a maximum of three people a day. Tended to tread the fine line between the upright and the unorthodox. Cruel man who enjoyed killing, but not given to great and evil crimes; victims deserved their punishments. Literally means Ding 'Not Three'. Also known as 'Not More Than Three A Day' (Yi1 Tian1 Bu4 Guo4 San1 一天不过三) (Chapter 2). Sported a white beard, a mop of white hair and a pair of laughter-filled eyes beneath mottled eyebrows that made him look like a kindly old man; however, his gaze exuded an indescribable terror and malice that chilled people right into the marrow of their bones. Paternal grandfather of Ding Dang; more than 60 years old in age (Chapter 5). Considered by Ding Dang as 'possessing martial arts skills that are a match for but only a few' (Chapter 6).

Ding Busi 丁不四 - younger brother of Ding Busan; literally means Ding 'Not Four' (Chapter 2). Considered by Ding Busan as 'a good-for-nothing who is obsessed and crazy in old age because he has not managed to take a wife' (Chapter 6). According to Ding Busan, when they fought as children, Ding Busi would blow his own whistle and say that he had won even when he had lost (Chapter 8). Bore some resemblance to Ding Busan and dressed in similar clothes; wore a bright golden yellow belt around his waist. Could throw a 200-jin (100 kg) anchor here and there as if it did not weigh a thing; could also cut through thick ropes with the edge of his palm using 'The Swift Sabre Cuts Through Hemp' technique. Lived on the Mountain of the Azure Conch; grand-uncle of Ding Dang. Quite highly skilled in martial arts, especially in fist and palm techniques (Chapter 9)

Ding Dang 丁珰 - young girl about seventeen or eighteen years old; had a delicate and beautiful face that was shaped like the melon-seed (Chapter 4, name not mentioned). Known to Shi Potian as 'Ding Ding Dang Dang'. Paternal grand-daughter of Ding Busan (Chapter 5, full name mentioned). Arrogant and wilful in temperament (Chapter 6). Practised the 'Black Palm of Death' and the 'Seizing Techniques of the Ding Family' (Chapter 8). Grandniece of Ding Busi (Chapter 9).

Dragon of Wind and Fire, The 风火神龙 - see Feng Wanli.

Eastern Tyrant of the Skies 东霸天 - see Situ Heng.

Feng Wanli 封万里 - eldest second-generation disciple and renowned pugilist of the Snow Mountain School. Also known as 'The Dragon of Wind and Fire' (Feng1 Huo3 Shen2 Long2 风火神龙) (Chapter 2). Known collectively with the 'Frost of the North-west' Bai Wanjian as the 'Twin Heroes of the Snow Mountain' (Xue3 Shan1 Shuang1 Jie2 雪山双杰). Lost an arm because of Shi Zhongyu's unscrupulous and evil actions (Chapter 6).

Feng Zhenwu 冯振武 - second leader of the Golden Sabre Stockade (Chapter 1).

Frost of the North-West, The 气寒西北 - see Bai Wanjian.

Geng Wanzhong 耿万钟 - second-generation disciple of the Snow Mountain School; tall and well-built man known for his prowess in martial arts (Chapter 1).

Gentleman of Impressive Strength and Virtue, The 威德先生 - see Bai Zizai.

Gouzazhong 狗杂种 - the actual Chinese phrase for Mongrel, meaning 'Bastard' (Chapter 1). Lived in isolation with his mother in the mountains all his life until he wandered into Hou Jian Ji, thus not understanding the complexity of the things happening around him. Good at doing a variety of chores as well as trapping and hunting small animals for food. Cooks in the distinctive way that he learnt from his mother, a rustic style that often has a certain touch of craftsmanship about it. Described by Xie Yanke as "exceeding his own cooking abilities more than ten times over" (Chapter 3). Naturally gifted with intelligence; had good memory. Never learnt to read or write (Chapter 5). Learnt the Eighteen Moves of the Seizing Techniques of the Ding Family as 'Shi Potian' (Chapter 8) by rote; thus, unable to apply them to different situations. Had a remarkable memory for martial arts, shown when Ding Busi taught him some fist and palm techniques (Chapter 9).

Hua Wanzi 花万紫 - second-generation female disciple of the Snow Mountain School; fiery and unyielding in temperament (Chapter 1). Also known as the 'Woman Warrior of the Icy Plum' (Han2 Mei2 Nü3 Xia2 寒梅女侠) (Chapter 2). Aged approximately 27-28 years when she went to the Clan of Eternal Happiness to investigate the background and identity of Shi Potian; described by Incense-Master Chen Chongzhi as 'very beautiful' with a snowy-white and tender-looking complexion that made her 'palatable' (Chapter 5).

Huyan Wanshan 呼延万善 - second-generation disciple of the Snow Mountain School; the oldest in age among those gathered in the dilapidated yellow-walled temple on the bank of the Long River (Chapter 7).

Incense-Master Mi 米香主 - tall and skinny man from the Clan of Eternal Happiness. Highly skilled pugilist who used a sword as the weapon of choice; could use a heavy sabre with the same technique and agility. Considered by Xie Yanke to be a ruthless man (Chapter 3). See Mi Hengye.

Incense-Master Yun 云香主 - big and tall middle-aged man from the Clan of Eternal Happiness; visited the Skyscraping Cliff with Bei Haishi. Used a pair of short halberds made of beaten silver (Chapter 4).

Jian'er 坚儿 - Shi Qing and Min Rou's son who had passed away for thirteen years at the beginning of the story (Chapter 1). See Shi Zhongjian.

Ke Wanjun 柯万钧 - second-generation disciple of the Snow Mountain School; 27-28 years of age at the beginning of the story(Chapter 2).

Li Bai 李白 - Tang Dynasty poet; wrote the poem "Ode to Gallantry" (Chapter 1).

Mi Hengye 米横野 - full name of Incense-Master Mi (Chapter 4).

Min Rou 闵柔 - middle-aged woman; usually dressed in white with a red flower in her hair and a red belt around her waist. Widely considered in the martial arts circle as elegant and beautiful; preferred peace and quiet to noisy events like theatrical or story-telling performances. Shi Qing's wife and younger sister-at-arms. Carried a sword with a white scabbard (Chapter 1). Also known as 'The Sword of Moral Integrity' (Bing1 Shuang1 Shen2 Jian4 冰霜神剑) (Chapter 2). Completed her martial arts training at the Taoist Temple of Greater Clarity; had, together with Shi Qing, a knowledge of the Yin and the Yang, as well as the concepts of union and separation in swordplay that was unmatched in the martial arts circle. Married for twenty-odd years. Gentle by nature; had a fragile and timid appearance that belied her high-level ability with the sword (Chapter 7).

Mongrel - beggar boy about 12-13 years old at the beginning of the story; picks up the Black Steel Symbol in Hou Jian Ji (Chapter 1). See Gouzazhong.

Not More Than Three A Day 一天不过三 - see Ding Busan.

Old Man Wang 王老汉 - fried-cake seller; see Wu Daotong (Chapter 1).

Old Master Bai 白老爷子 - see Bai Zizai.

Qiu Shanfeng 邱山风 - an Incense-Master of the Clan of Eternal Happiness, from the Hall of the Ferocious Tiger. Used an iron mace (Chapter 4).

Shijian 侍剑 - young girl with a rather round face and a pair of eyes that were opened wide; had a gentle disposition that made her lovely and delightful. Name means 'Wait upon the Sword'; maidservant of Shi Potian at the Clan of Eternal Happiness (Chapter 4). Her parents passed away when she was a child, leaving her without anyone to depend on. Someone took her in for a few years before selling her to the Clan of Eternal Happiness (Chapter 5).

Shi Potian 石破天 - leader of the Clan of Eternal Happiness; had been missing for half a year when found by Bei Haishi on the Skyscraping Cliff. Known to be an incorrigible lecher (Chapter 4), and an arrogant, rude and cruel man who loved to kill. Also liked to bully others. Considered by Ding Dang as 'handsome, talented, brilliant and poised' (Chapter 5). Had a scar on the left shoulder after being bitten by Ding Dang; also had six scars that were shaped like snowflakes after being struck by Liao from the Snow Mountain School (Chapter 6).

Shi Qing 石清 - middle-aged man; usually dressed completely in black. Considered smart and dashing in appearance. Min Rou's husband and older brother-at-arms. Carried a sword in a black scabbard, known as the Inky Sword (Chapter 1). Completed his martial arts training at the Taoist Temple of Greater Clarity; had, together with Min Rou, a knowledge of the Yin and the Yang, as well as the concepts of union and separation in swordplay that was unmatched in the martial arts circle. Married for twenty-odd years (Chapter 7).

Shi Zhongjian 石中坚 - second son of Shi Qing and Min Rou; killed by the couple's enemies (Chapter 2). See Jian'er.

Shi Zhongyu 石中玉 - son of Shi Qing and Min Rou; about 15 years old at the beginning of the story. Described by his father as innately stubborn and stupid. Sent to study martial arts at the Snow Mountain School at the age of 12, where he was considered extremely sharp (Chapter 2). Had six scars that were shaped like snowflakes after being struck by Bai Wanjian's Uncle Liao from the Snow Mountain School (Chapter 6). Craftier than most since he was young (Chapter 7).

Situ Heng 司徒横 - leader of the Clan of Eternal Happiness; also known as the 'Eastern Tyrant of the Skies' (Dong1 Ba4 Tian1 东霸天). Highly skilled in martial arts (Chapter 3).

Supervisor Dou 窦总管 - general housekeeper at the headquarters of the Clan of Eternal Happiness; responsibilities included allocating the duties of servants and maids. Inclined to beat servants who were half-hearted at their jobs (Chapter 5).

Skyscraping Resident, The 摩天居士 - see Xie Yanke.

Sword of Moral Integrity, The 冰霜神剑 - see Min Rou.

Sun Wannian 孙万年 - second-generation disciple of the Snow Mountain School; killed by Ding Busan (Chapter 2).

Taoist Yuan Deng, The 元澄道长 - third leader of the Golden Sabre Stockade (Chapter 1).

Touch that Brings Back Life, The 着手回春 - see Bei Haishi.

Twin Heroes of the Snow Mountain, The 雪山双杰 - collective name for Feng Wanli and Bai Wanjian (Chapter 6).

Twin Swords of Black and White, The 黑白双剑 - collective name for Shi Qing and Min Rou (Chapter 1), as well as their weapons (Chapter 2).

Uncle Liao 廖师叔 - Bai Wanjian's younger uncle-at-arms at the Snow Mountain School (Chapter 6).

Wang Wanren 王万仞 - second-generation disciple of the Snow Mountain School; short in stature (Chapter 1). First person to be wounded seriously by the internal energy of Shi Potian (Gouzazhong) (Chapter 6).

Wang Wanyi 汪万翼 - second-generation disciple of the Snow Mountain School; thin and small-sized man who could move as fast as the leopard cat and as agile as a monkey. Considered as having the best 'qinggong' in his school (Chapter 7).

Wen Wanfu 闻万夫 - second-generation disciple of the Snow Mountain School; plump (Chapter 7) and hoarse-voiced. Had always despised his nephew-at-arms, Shi Zhongyu (Chapter 8).

Woman Warrior of the Icy Plum 寒梅女侠 - see Hua Wanzi.

Wu Daotong 吴道通 - possessed the third and last Black Steel Symbol; used a pair of metal judges' brushes as weapons. Sold fried cakes as "Old Man Wang" without incident in Hou Jian Ji for three years (Chapter 1).

Xiaocui 小翠 - the name of an old woman whom Shi Potian encountered after he was bound up like a rice dumpling and tossed from Ding Busan's boat into an oncoming boat on the Long River; the paternal grandmother of A'Xiu(2). Enjoyed ridiculing Ding Busi, even when he executed the most brilliant of martial arts moves (Chapter 9).

Xie Yanke 谢烟客 - middle-aged man about fifty-years old at the beginning of the story; sported a short beard on his thin greenish-looking face (Chapter 1). Solemn man who hardly laughed; often unreasonable and eccentric. Also known as the 'Skyscraping Resident' (Mo2 Tian1 Ju1 Shi4 摩天居士). Had a disciple whom he termed an "ungrateful and unfaithful beast". Chose to live in seclusion on the Skyscraping Cliff after encountering a terribly disappointing incident at the age of thirty (Chapter 3). Created the 'Green Needles Clean-Palm Technique' (Chapter 4).

Yu'er 玉儿 - see Shi Zhongyu.

Zhan Fei 展飞 - an Incense-Master of the Clan of Eternal Happiness, from the Hall of the Victorious Leopard. Had more than twenty years of practice in the Iron-Sand Palm Technique (Tie3 Sha1 Zhang3 铁沙掌), equipping him with a depth of power that should not be trifled with (Chapter 4).

Zhang Wanfeng 张万风 - second-generation disciple of the Snow Mountain School; had his chin shattered and teeth punched out by Shi Potian on the latter's boat (Chapter 8, named only in the second half).

Zhou Mu 周牧 - elderly man; short in stature. A disciple of the Eagle Claw Clan; now a member of the Golden Sabre Stockade (Chapter 1).

Zhu Wanchun 褚万春 - second-generation disciple of the Snow Mountain School; killed by Ding Busan (Chapter 2).

Places

Baijing Dao 白鲸岛 - see Isle of the White Whale, The.

Bianliang 汴梁 - city; located in near the Yellow River in Henan Province. Formerly called Daliang 大梁; known as Kaifeng 开封 today (Chapter 1).

Daliang 大梁 - city; see Bianliang.

Hou Jian Ji 侯监集 - small town; located about twelve li (6 km) outside the eastern gate of Kaifeng (Bianliang). Named after former head-guard, Hou Ying 侯赢 (Chapter 1).

Isle of the Azure Conch 碧螺岛 - island; location of the Mountain of the Azure Conch where Ding Busi made his home (Chapter 9).

Isle of the White Whale 白鲸岛 - island; home of the Benevolent Elder (Chapter 3).

Kaifeng 开封 - city; see Bianliang.

Lingxiao City 凌霄城 - private residence; located in the Great Snow Mountain. Belonged to the Snow Mountain School. Literally means "City of Reaching Up to the Heavens" (Chapter 2).

Platform of Punishment (Xing2 Tai2 Shi2 刑台石) - platform made from rock; located in the backyard of the headquarters of the Clan of Eternal Happiness. Used for punishing clan-members who broke the rules and regulations of the clan (Chapter 4).

Motian Ya 摩天崖 - see Skyscraping Cliff.

Mount Mang, northern 北邙山 - where Xie Yanke had a duel with the Benevolent Elder years ago and won by a stroke (Chapter 3).

Mountain of the Azure Conch (Bi4 Luo2 Shan1 碧螺山) - home of Ding Busi (Chapter 9).

Skyscraping Cliff 摩天崖 - mountainous area where Xie Yanke lived (Chapter 1).

Taoist Temple of Greater Clarity (Shang4 Qing1 Guan4 上清观) - the place where Shi Qing and Min Rou received their martial arts training and fell in love (Chapter 7).

Xuansu Manor 玄素庄 - private residence; located in Jiangnan. Belonged to Shi Qing and Min Rou. Literally means "Manor of the Black and the White" (Chapter 1).

Zhenjiang 镇江 - a crossroad between the north and the south; location of the headquarters of the Clan of Eternal Happiness (Chapter 5).

Organisations

Clan of Eternal Happiness 长乐帮 - described by the Benevolent Elder as 'an unorthodox clan that commits all sorts of crimes' (Chapter 3). Subscribed to very severe forms of punishment for discipline, such as:

• Divine Punishment of Eternal Happiness, The (Chang2 Le4 Tian1 Xing2 长乐天刑) - for traitors who defied their superiors and started rebellions within the clan. Perpetrators were stripped naked and tied to the Platform of Punishment, so that the ants and insects of the ground, as well as the bald eagles of the air, would bite and peck them at will. This would usually translate into eight or nine days of sheer torture before death could occur (Chapter 4).
• Opening the Mouth to Laugh (Kai1 Kou3 Xiao4 开口笑) - a wooden stick was pushed into the offender's mouth, down his throat and all the way to the stomach. This unbearably painful punishment does not cause immediate death (Chapter 4).

Consists of Three Inner Halls (Nei4 San1 Tang2 内三堂) and Five Outer Halls (Wai4 Wu3 Tang2 外五堂) (Chapter 5), including:

• Hall of the Ferocious Tiger, The (Hu3 Meng2 Tang2 虎猛堂) - led by Incense-Master Qiu Shanfeng (Chapter 4).
• Hall of the Impressive Lion, The (Shi1 Wei1 Tang2 狮威堂) - led by Incense-Master Chen Chongzhi (Chapter 5).
• Hall of the Victorious Leopard, The (Bao4 Jie2 Tang2 豹捷堂) - led by Incense-Master Zhan Fei (Chapter 4).

Eagle Claw Clan 鹰爪门 - martial arts clan of Zhou Mu (Chapter 1).

Four Great Clans of the Northeast, The 关东四大门派 - four organisations located to the east of Shanhai Pass 山海关 in north-eastern China (Chapter 4); represented by:

• the flexible (soft) whip (ruan3 bian1 软鞭)
• the iron halberd (tie3 ji3 铁戟)
• the demon-hilted sabre (gui3 tou2 dao1 鬼头刀)
• flying daggers (fei1 dao1 飞刀)

Golden Sabre Stockade 金刀寨 - bandit stronghold outside Bianliang. Known for stealing from the rich and giving to the poor (Chapter 1).

Snow Mountain School 雪山派 - martial arts school in Lingxiao City (Chapter 2). Its disciples were usually dressed in white robes (Chapter 1).

Martial Arts

72 "Pi Gua Dao" Sabre Technique 七十二路劈卦刀 - used by An Fengri; consisted of a variable spiral of stances within sets and sets within strokes (Chapter 1).

Acupoint-Sealing Techniques of the Taoist Temple of Greater Clarity (Shang4 Qing1 Guan4 Da3 Xue3 Fa3 上清观打穴法) - used by Shi Qing and Min Rou (named in Chapter 7, alluded to in Chapter 2).

Acupoint-Sealing via Swordplay - a unique skill that Min Rou developed by incorporating the Acupoint-Sealing Techniques of the Taoist Temple of Greater Clarity into her swordplay techniques; used by Min Rou to immobilise the eighteen disciples of the Snow Mountain School at the yellow-walled temple (Chapter 7).

Arhats' Divine Demon-Subduing Skill (Luo2 Han4 Fu2 Mo2 Shen2 Gong1 罗汉伏魔神功) - a set of extremely profound yet delicately subtle internal strength cultivation techniques that was created by an eminent monk from an earlier generation of the Shaolin School. The first step -- called 'Preserving the Heart for a Return to the Fundamentals' (She4 Xin1 Gui1 Yuan2 摄心归元) -- required the complete abandonment of all distracting thoughts (Chapter 5). The most exquisite internal strength technique of the Shaolin School; utilised a combination of yin, yang, power and grace in its execution (Chapter 9).

Basic Internal Strength Cultivation Techniques, presumably from the Shaolin School - learnt by Gouzazhong through the clay figurines that were given to him by the Benevolent Elder (Chapter 3).

Black Palm of Death (Hei1 Sha4 Zhang3 黑煞掌) - a formidable family technique that was used by Ding Dang to hit Shi Potian on the cheek (Chapter 8).

Crane Controlling Skill (Kong4 He4 Gong1 控鹤功) - used by Xie Yanke to defeat the Benevolent Elder during a duel in northern Mount Mang (Chapter 3).

Divine Flicking Finger Technique (Tan2 Zhi3 Shen2 Tong1 弹指神通) - used by Xie Yanke (Chapter 1).

Ding Busi's Fist and Palm Techniques (no specific name) - used by Ding Busi and taught by him to Shi Potian (Chapter 9). Moves include:

• 'The Thirsty Horse Gallops to the Spring' (Ke3 Ma3 Ben1 Quan2 快马奔泉) - used by Ding Busi (Chapter 9).
• 'The Powdery Butterfly Somersaults in Flight' (Fen3 Die2 Fan1 Fei1 粉蝶翻飞) - used by Shi Potian against 'The Thirsty Horse Gallops to the Spring' (Chapter 9).
• 'A Crosswise Sweep Against a Thousand-Man Army' (Heng2 Sao3 Qian1 Jun1 横扫千军) - used by Ding Busi (Chapter 9).
• 'A Gentle Breeze and a Sprinkling of Rain' (He2 Feng1 Xi4 Yu3 和风细雨) - used by Shi Potian (Chapter 9).
• 'The Bell and the Drum Sound Together' (Zhong1 Gu3 Qi2 Ming2 钟鼓齐鸣) - used by Ding Busi (Chapter 9).
• 'An Unexpected Display of Spring Clouds' (Chun1 Yun2 Zha4 Zhan3 春云乍展) - should have been used by Shi Potian against 'The Bell and the Drum Sound Together', but he did not (Chapter 9).
• 'Sailing a Boat Against the Currents' (Ni4 Shui3 Xing2 Zhou1 逆水行舟) - used by Ding Busi and copied by Shi Potian (Chapter 9).
• 'An Amazing Peak Appears Unexpectedly' (Qi2 Feng1 Tu1 Qi3 奇峰突起) - used by Ding Busi and copied by Shi Potian with three-tenths of his internal strength in his palm (Chapter 9).
• 'Meeting an Endless Stream on the Left and the Right' (Zuo3 You4 Feng2 Yuan2 左右逢源) - a move which relied on the situation at a specific moment in a fight to determine whether the palms were launched towards the left or the right; used by Ding Busi. Originally known as 'Either Left or Right' (Huo4 Zuo3 Huo4 You4 或左或右) in the 2nd edition (Chapter 9).
• 'Both Left and Right' (Yi4 Zuo3 Yi4 You4 亦左亦右) - Shi Potian's imitation of Ding Busi's 'Meeting an Endless Stream on the Left and the Right'; the result of Shi being unable to figure out where the palms in the original move would come from (Chapter 9).
• 'The Heavenly King Holds the Pagoda Up' (Tian1 Wang2 Tuo1 Ta3 天王托塔), this move was originally meant for dealing with opponents who leaped up and attacked while still in mid-air.

Green Needles Clean-Palm Technique (Bi4 Zhen1 Qing1 Zhang3 碧针清掌) - developed by Xie Yanke (Chapter 4).

Internal Strength Cultivation Techniques that Allows for the Collision of the 'Yin' and the 'Yang' 阴阳交攻的神奇内功 - used by Bei Haishi to describe the skill learnt by Gouzazhong (Chapter 4). See Basic Internal Strength Cultivation Techniques.

Iron-Sand Palm Technique (Tie3 Sha1 Zhang3 铁沙掌) - used by Zhan Fei (Chapter 4).

Iron-Sleeve Skill (Tie3 Xiu4 Gong1 铁袖功) - used by Xie Yanke in his first duel with Bei Haishi (Chapter 4).

Moves used by Xie Yanke, not otherwise attributed to specific sets of techniques:

• "The Civilian Assistant and the Military Officer" (Wen2 Cheng2 Wu3 Wei4 文丞武尉), a palm-based move that turned Incense-Master Mi's body into a weapon with which to attack Bei Haishi (Chapter 4).

Palm Technique of the Five Elements and the Six Directions (Wu3 Xing1 Liu4 He2 Zhang3 五行六合掌) - used by Bei Haishi (Chapter 4).

Qinggong (qing1 gong1 轻功) - the highly-practised ability to run lightly at great speeds over long distances and to leap over great heights; used by a number of people including Min Rou and Shi Qing (Chapter 1) and Xie Yanke (Chapter 3).

Seizing Techniques of the Ding Family (Ding1 Jia1 Qin2 Na2 Shou3 丁家擒拿手) - used by Ding Dang; consists of eighteen moves with numerous and complex variations (Chapter 8). Recognised by Ding Busi as "belonging" to Ding Busan (Chapter 9). Moves include:

• The 8th: 'The Hand of the Phoenix's Tail' (Feng4 Wei3 Shou3 凤尾手) - used by Shi Potian (Chapter 8).
• (unnumbered) 'The Hand of the Circling Crane' (He4 Xiang2 Shou3 鹤翔手) - used by Shi Potian (Chapter 8).
• (unnumbered) 'The Claw of the Soaring Dragon' (Long2 Teng2 Zhao4 龙腾爪) - used by Ding Dang (Chapter 8, attributed).
• (unnumbered) 'The Hand of Tiger's Claw' (Hu3 Zhao3 Shou3 虎爪手) - used by Shi Potian and Ding Dang (Chapter 8, attributed).
• (unnumbered) 'The Jade Maiden Picks a Needle Up' (Yu4 Nü3 Nian1 Zhen1 玉女拈针) - used by Shi Potian and Ding Dang (Chapter 8, attributed).
• (unnumbered) 'The Hand of the White Crane' (Bai2 He4 Shou3 白鹤手) - used by Shi Potian (Chapter 9).

'Strange and Unpredecented' Internal Strength, A Type of (亘古以来从未有的古怪内力) - the accidental product of practising the Basic Internal Strength Cultivation Techniques in a disordered sequence, consuming the Liquor of Dark Ice and Blue Flame and being struck heavily on the Shan Zhong acupoint at the point of mastery by someone with at least 20 years of training in martial arts (Chapter 4).

Swift Sabre Cuts Through Hemp (Kuai4 Dao1 Zhan3 Luan4 Ma2 快刀斩乱麻) - used by Ding Busi to free Shi Potian from the ropes that bound him (Chapter 9).

Swordplay Techniques of the Snow Mountain School (Xue3 Shan1 Jian4 Fa3 雪山剑法) - These were created as a set by the founder of the school, who loved the plum-blossoms that grew in profusion both inside and outside Lingxiao City. Consequently, he had incorporated a number of simple but graceful movements into the swordplay techniques to depict the shapes of the flowers, sepals, branches and trunks of the plum-blossom tree. The branches and trunks were prized for their withered appearance, while the flowers and sepals were valued for their dense multi-layered growth.

Therefore, when the men of the Snow Mountain School engaged one another in training battles, their movements were sometimes simple and unsophisticated, and sometimes complex and impenetrable. When the men swapped for a particular technique from the set for another, the form of snowflakes flying and dancing in the air could be seen. At the same time, the power of the howling north winds could be felt. The swiftness of the men's strikes was akin to the wind-swept swaying of the plum-blossom tree. Periodically, the churning sands of the vast deserts of the north-west, as well as the furious galloping of camels and horses, could also be seen in the movements of the men's bodies (Chapter 7).

Strokes and stances include (in order of appearance):

• 'The Crane Flies to the Highest Heavens' (He4 Fei1 Jiu3 Tian1 鹤飞九天), used by Geng Wanzhong (Chapter 2).
• 'Dispersing the Sand of the Vast Desert' (Da4 Mo4 Fei1 Sha1 大漠飞沙), used by Hua Wanzi (Chapter 5).
• 'Flying Sand that Moves the Rocks' (Fei1 Sha1 Zou3 Shi2 飞沙走石), used by Wang Wanren (Chapter 6).
• 'The Plum and the Snow Fight for Spring' (Mei2 Xue3 Zheng1 Chun1 梅雪挣春), used by Bai Wanjian (Chapter 7).
• 'The Mature Branch Slashes Violently' (Lao3 Zhi1 Heng2 Xie2 老枝横斜), used by Huyan Wanshan (Chapter 7).
• 'Boundless Sand-Storm' (Feng1 Sha1 Mang3 Mang3 风沙茫茫), used by Huyan Wanshan (Chapter 7).
• 'The Bright Camel with the Feet of a Fine Horse' (Ming2 Tuo2 Jun4 Zu3 明驼骏足), used by Bai Wanjian (Chapter 7).
• 'The Hidden Incense Has a Dim Shadow' (An4 Xiang1 Shu1 Ying3 暗香疏影), used by Bai Wanjian (Chapter 7).
• 'Two Camels Coming to the West' (Shuang1 Tuo2 Xi1 Lai2 双驼西来), displayed by Shi Potian (Chapter 7).
• 'Clouds Across the Western Mount' (Yun2 Heng2 Xi1 Ling2 云横西岭), used by Shi Potian (Chapter 7).
• 'The Great Pine Greets the Visitor' (Cang1 Song4 Ying2 Ke4 苍松迎客), used by Shi Potian (Chapter 7).

Swordplay Techniques of the Taoist Temple of Greater Clarity 上清观剑法 - used by Shi Qing and Min Rou (named in Chapter 7, alluded to in preceding chapters). Strokes and stances include (in order of appearance):

• "Gaining an Advantage from the Left and the Right" (Zuo3 You4 Feng2 Yuan2 左右逢源), used by Shi Qing (Chapter 7).

Tiger's Claw 虎爪手 - seizing technique used by the Benevolent Elder (Chapter 3).

Martial Arts Comparisons

(in descending order)

Shi Potian (Gouzazhong):

• considered by Ding Busan as having a very rich and highly stable stream of internal energy (Chapter 5).
• had far greater internal strength than what Bai Wanjian was capable of (Chapter 7).
• had internal strength that was rich enough to create a wind-ripping force (a.k.a. sword-based energy or jian4 qi4) as soon as he began using the sword, compared to Bai Zizai, who had to execute thirty to forty strokes before his internal energy could become sufficiently concentrated to do so (Chapter 7).

Xie Yanke:

• used 90% of his strength in the Divine Flicking Finger Technique but failed to dislodge the swords from the hands of Shi Qing and Min Rou (Chapter 1).
• used only 10% of his strength in the Divine Flicking Finger Technique to dislodge the swords of Geng Wanzhong and other disciples of the Snow Mountain School, as well as the sabre of An Fengri (Chapter 1).
• could eavesdrop on the conversation of Shi Qing, Min Rou, Geng Wanzhong and the other disciples of the Snow Mountain School without being discovered (Chapter 3).
• under normal circumstances, would not miss people standing a li or two (0.5-1.0km) away (Chapter 4).
• did not find Bei Haishi a bother in terms of battle outcomes if he (Bei) was alone (Chapter 4).

The Benevolent Elder:

• lost to Xie Yanke by one stroke years ago; not much different from Xie Yanke in terms of martial arts knowledge, practice and cultivation (Chapter 3).

Ding Busan:

• spoke through a brick wall with a voice that was as clear as the one heard when speaking face-to-face (Chapter 2).
• considered by Shi Qing and Min Rou to be shockingly rich in internal energy (Chapter 2).
• used 70% of his strength to tap Shi Potian (Gouzazhong) on the shoulder, only to have his palm shaken away. Had to respond with an immediate exertion of additional internal strength to prevent his palm from bouncing upwards (Chapter 5).
• according to Ding Dang, would only be immobilised for three shichen (6 hours) at the most, after being struck by Shi Potian's internal strength on the Ling Tai and Xuan Shu acupoints (Chapter 8).

Ding Busi: (position not finalised)

• high level of cultivation in internal energy was insufficient to withstand the attack of Shi Potian's internal strength on his vital acupoints of Ling Tai and Xuan Shu (Chapter 9).

Shi Qing:

• defeated the individuals listed from An Fengri onwards (Chapter 1).
• (and Min Rou) held on to their swords when attacked by Xie Yanke's Divine Flicking Finger Technique (Chapter 1).
• (and Min Rou) felt that Xie Yanke's pugilistic skills were amazing and beyond imagination (Chapter 1).
• (and Min Rou) as individuals, each had swordplay skills and internal strength that were comparable to Bai Wanjian's (Chapter 7).
• felt a wave of heat between his thumb and index finger when he crossed swords with Shi Potian. His arm shook and the lower half of his (broken) sword almost fell out of his hand (Chapter 7).

Bai Wanjian:

• far better in martial arts than Wang Wanren (Chapter 6).
• considered Bei Haishi's skills not beneath his own (Chapter 6).
• swordplay skills and internal strength were comparable to either Shi Qing's or Min Rou's, but not both of them together (Chapter 7).
• can be considered Shi Qing's equal if he could maintain the correct focus, instead of pushing for quick and/or urgent success (Chapter 7).

Mi Hengye:

• considered by Xie Yanke to be beneath Shi Qing and Min Rou in swordplay techniques (Chapter 3).

Geng Wanzhong:

• had his sword dislodged from his hand by Xie Yanke with only 10% of his strength (Chapter 1).
• had a significantly higher accomplishment in the development of internal strength than the Snow Mountain disciples listed below, but it was still far beneath that of Shi Qing (Chapter 2).

Wang Wanren, Hua Wanzi, Ke Wanjun, Sun Wannian, Zhu Wanchun and one other Snow Mountain disciple in Chapters 1-2:

• had their swords dislodged from their hands by Xie Yanke with only 10% of his strength.
• Sun Wannian and Zhu Wanchun were killed by Ding Busan.
• Wang Wanren was sent flying halfway across the hall by a reflexive push of Shi Potian's (Gouzazhong's) hands (Chapter 6).

Chen Chongzhi:

• by his own assessment, would not last beyond ten strokes in a fight with Bei Haishi (Chapter 5).
• overpowered Hua Wanzi with the help of his men, after finding her swordplay techniques brilliant (Chapter 5).

An Fengri:

• defeated by Shi Qing (Chapter 1).
• did not have the confidence to last beyond eight or ten strokes in a real duel with Shi Qing (Chapter 1).

Feng Zhenwu:

• defeated by Shi Qing with one stroke of the sword (Chapter 1).

The Taoist Yuan Deng:

• defeated by Shi Qing with one stroke of the sword as well (Chapter 1).

Zhou Mu:

• defeated by Shi Qing within two strokes of hand-to-hand combat (Chapter 1).

Wu Daotong:

• killed by Zhou Mu (Chapter 1).

Martial Arts Skills Inventory

(as mentioned and/or exhibited in the story)

An Fengri:

• The 72-Step "Pi Gua Dao" Sabre Technique (Chapter 1).
• The Green Dragon Sabre Technique 青龙刀 (Chapter 1).
• The Road-Blocking Door-Breaking Sabre Technique 拦路断门刀 (Chapter 1).

Bai Wanjian:

• The 72-Stroke Swordplay Technique of the Snow Mountain School (Chapter 7).

Bei Haishi:

• The Palm Technique of the Five Elements and the Six Directions (Chapter 4).
• A consummate level of internal strength that was greatly reduced by illness that resulted from an internal injury in middle-age (Chapter 4).

Benevolent Elder, The:

• Seizing, fist and palm techniques 擒拿手法, 拳法, 掌法 (Chapter 3).
• Tiger's Claw 虎爪手 (Chapter 3).

Ding Busan:

• Very rich internal strength (Chapter 2).
• The Black Palm of Death (Chapter 8, attributed).
• The Seizing Techniques of the Ding Family (Chapter 8, attributed).

Ding Busi:

• Very rich internal strength (Chapter 9, attributed).
• The Swift Sabre Cuts Through Hemp (Chapter 9).
• Fist and palm techniques (Chapter 9, no specific name given).

Ding Dang:

• The Black Palm of Death (Chapter 8).
• The Seizing Techniques of the Ding Family (Chapter 8).

Feng Zhenwu:

• Sabre techniques 刀法 (Chapter 1).

Gouzazhong (Shi Potian):

• Basic Internal Strength Cultivation Techniques (Chapter 4).
• The 'Strange and Unprecedented' Internal Strength Technique (Chapter 4).
• Arhats' Divine Demon-Subduing Skill (Chapter 5).
• The Swordplay Technique of the Snow Mountain School (Chapter 7).
• The Seizing Techniques of the Ding Family (Chapter 8).
• Ding Busi's Fist and Palm Techniques (Chapter 9).

Mi Hengye:

• Swordplay techniques 剑法 (Chapter 3).

Min Rou:

• Qinggong, internal strength (Chapter 1).
• Swordplay Techniques of the Taoist Temple of Greater Clarity (named in Chapter 7, alluded to in preceding chapters).
• Acupoint-Sealing Techniques of the Taoist Temple of Greater Clarity (Chapter 7).
• Acupoint-Sealing Techniques via Swordplay (Chapter 7).

Shi Qing:

• Qinggong, hand-to-hand combat (Chapter 1)
• Rich internal strength that enables him to exert a force of suction on items in his hands without moving or lifting a finger (Chapter 2).
• Swordplay Techniques of the Taoist Temple of Greater Clarity (named in Chapter 7, alluded to in preceding chapters).

Snow Mountain School disciples (general):

• Swordplay Techniques of the Snow Mountain School 雪山剑法 (most chapters).
• Seizing Techniques of the Snow Mountain School 雪山擒拿功夫 (Chapter 2).

The Taoist Yuan Deng:

• Swordplay techniques 剑法 (Chapter 1).

Xie Yanke:

• The Divine Flicking Finger Technique 弹指神通, swordplay techniques 剑法 (Chapter 1).
• Acupoint-sealing techniques, qinggong 轻功, the Crane Controlling Skill 控鹤功 (Chapter 3)
• Green Needles Clean-Palm Technique 碧针清掌, miscellaneous palm techniques, Iron-Sleeve Skill 铁袖功 (Chapter 4).

Zhan Fei:

• The Iron-Sand Palm Technique 铁沙掌 (Chapter 4).

Zhou Mu:

• Seizing techniques of the Eagle Claw Clan 鹰爪门的擒拿手法 (Chapter 1).

Martial Arts Snippets

External Techniques (wai4 jia1 gong1 fu1 外家功夫) - These concern skills that can be seen outwardly, such as fist, leg, palm and various weaponry techniques. In contrast, there is another set of practices known as the Internal Techniques (nei4 jia1 gong1 fu1 内家功夫), which focuses on the cultivation of internal strength. The External and Internal Techniques are often learnt concurrently, as each complements the other (Chapter 3). The blocking of a person's acupoints with External Techniques are only good for restraining the victim's arms and legs, but it cannot stop the victim from speaking up or calling for help (Chapter 4).

Fast and Slow, Contrast of - The constrast of fast and slow movements in concurrent execution -- for example, accelerated footsteps and slow hand movements where speed did not belie urgency and leisure did not reduce ruthlessness -- was considered one of the top accomplishments in the study of martial arts (Chapter 3).

Internal strength, Cultivation of - The cultivation of internal strength has always emphasised the complement of the yin and the yang, regardless of whether it is for strengthening the body and healing illnesses, or setting a foundation prior to the learning of top-notch martial arts techniques. Fire and water -- in an allusion to two things that are diametrically opposed to each other -- had to work hand-in-hand with each other, so after learning the 'Foot Shaoyin Channel of the Kidney' (for example), the 'Foot Shaoyang Channel of the Gall Bladder' should be learnt next. When the Shaoyin and the Shaoyang were blended in harmony, the strength of the body would increase (Chapter 3). See Twelve Regular Channels, The and Eight Extraordinary Channels, The for more information.

Internal strength, Duels of - These were known to be the most dangerous of combat undertakings. With no room for manoeuvrering, strong martial arts practitioners would survive but weak ones would often die. If the internal strength of one party did not differ much from that of the other, the pair would often carry the fight on until one or both of them died. On occasions where one or both parties wanted to stop the duel or give in to the opponent after a while, he/they would also be unable to do so (Chapter 2).

Internal Techniques - see External Techniques.

Over-practising and a subsequent infatuation with power (zou2 huo3 ru4 mo2 走火入魔) - This is a situation that arises when a person goes over the top in practising internal strength cultivation techniques (often because of impatience, agitation and other inappropriate personal attitudes; less frequently due to external disturbances). A surge of energy occurs and the person then becomes infatuated with the power that he feels inside his body. As the person forces himself to practise further to feed the infatuation, the severity of the problem increases. Left untreated, it will lead to violent insanity and death. Some translators use "fire deviation" as the English equivalent for 'zouhuo rumo'. First mentioned in Chapter 3 as a way to kill Gouzazhong.

Riding Stance (ma3 bu4 马步) - Zhan Fei positioned his feet firmly according to the Riding Stance before attacking his clan-leader (Chapter 4).

Fights and Battles

(the aggressor(s) is(are) listed first in each set)

Bai Wanjian against Shi Potian at the Clan of Eternal Happiness at the clan's headquarters - Chapter 7.

Bei Haishi against Xie Yanke on the Skyscraping Cliff - Chapter 4.

Bei Haishi and the Clan of Eternal Happiness against the disciples of the Snow Mountain School at the former's headquarters - Chapter 7.

Ding Busan against Shi Potian on a boat - Chapter 5.

Ding Busi against Shi Potian on a boat (more teaching than fighting) - Chapter 9.

Ding Dang against Shi Potian on a boat (Shi Potian's first skilled and extended fight in a non-hostile environment) - Chapter 8.

Ding Dang against Shi Potian on a boat (stealth attack) - Chapter 8.

Mi Hengye and the Clan of Eternal Happiness against the Benevolent Elder - Chapter 3.

Min Rou against Shi Potian at the yellow-walled temple - Chapter 7.

Shi Potian against Ding Busi on a boat (to help the old woman) - Chapter 9.

Shi Potian and Bai Wanjian against Shi Qing and Min Rou at the yellow-walled temple - Chapter 7.

Shi Qing against Bai Wanjian at the yellow-walled temple - Chapter 7.

Shi Qing and Min Rou against Bai Wanjian at the yellow-walled temple - Chapter 7.

Snow Mountain School disciples (including Zhang Wanfeng) against Shi Potian on a boat - Chapter 8.

Wang Wanren against Shi Potian at the Clan of Eternal Happiness at the clan's headquarters - Chapter 6.

Wen Wanfu and Huyan Wanshan against Shi Potian in the outskirts of a small unnamed riverside town (Shi Potian's first skilled and extended fight using internal and external techniques against hostile opponents) - Chapter 8.

Zhan Fei against Gouzazhong at the Clan of Eternal Happiness - Chapter 4.

Weapons

Black Sword, The 黑剑 - see Inky Sword, The.

Golden Sabre, The 金刀 - used by An Fengri (Chapter 1).

Inky Sword, The 墨剑 - used by Shi Qing; had a black scabbard (Chapter 1). Ranked as one of the sharpest blades under the sun, on par with the White Sword (Chapter 2).

White Sword, The 白剑 - used by Min Rou; had a white scabbard (Chapter 2). Ranked as one of the sharpest blades under the sun, on par with the Inky Sword (Chapter 2).

Weapons without proper names:

• chained hammer (lian4 zi3 chui2 链子锤) - used by the sallow-faced Taoist from the Clan of Eternal Happiness (Chapter 3).
• flexible (soft) whip (ruan3 bian1 软鞭) - representative of one of the Four Great Clans of the Northeast (Chapter 4).
• flying daggers (fei1 dao1 飞刀) - representative of one of the Four Great Clans of the Northeast (Chapter 4).
• iron halberd (tie3 ji3 铁戟) - representative of one of the Four Great Clans of the Northeast (Chapter 4).
• iron mace (tie3 jian3 铁锏) - used by Incense-Master Qiu Shanfeng from the Hall of the Ferocious Tiger in the Clan of Eternal Happiness (Chapter 4).
• judges' brushes (pan4 guan1 bi3 判官笔) - used by Wu Daotong (Chapter 1).
• sabre with a demon's head on the hilt (gui3 tou2 dao1 鬼头刀) - first used by the scar-faced man from the Clan of Eternal Happiness (Chapter 3); also representative of one of the Four Great Clans of the Northeast (Chapter 4).
• short-handled axes (duan3 fu3 短斧) - used by a patrolman in the compound of the Clan of Eternal Happiness (Chapter 5).
• silver hooks (yin2 gou1 银钩) - used by the tall man from the Golden Sabre Stockade (Chapter 1).
• swords 剑 (most chapters).
• short halberds of beaten silver (lan4 yin2 duan3 ji3 烂银短戟) - used by Incense-Master Yun from the Clan of Eternal Happiness (Chapter 4).
• willow-blade sabre (liu3 ye4 dao1 柳叶刀) - a type of sabre with a blade that is shaped like a willow leaf; used by Ding Dang (Chapter 8).

Objects

Black Steel Symbol, The 玄铁令 - originally owned and issued by Xie Yanke to his friends, the bearer of which was entitled to ask Xie for a favour and have it carried out regardless of its complexity. Two of the symbols had been redeemed, while the third had fallen into the hands of Mongrel/Gouzazhong (Chapter 1).

Clay Figurines 泥人 - a set of eighteen unclothed figurines with red lines and black dots on their bodies. Besides representing the arteries and veins (mai4 luo4 脉络) and the acupuncture points of the body respectively, the lines and dots were also a set of techniques for cultivating internal strength (Chapter 3).

Fire-booklet (huo3 zhe2 火摺) - a portable device or instrument that produceds a small flame when shaken. The flame could be used to light a candle or carried around like a penlight (very small flashlight/torchlight) (Chapter 2).

Wooden Figurines 木偶 - a set of eighteen unclothed figurines that were revealed when the clay figurines were damaged. The figurines had black lines painted all over them, but there were no indications of acupoints on them at all. These lines were a set of internal strength cultivation techniques known as the 'Arhats' Divine Demon-Subduing Skill' (Luo2 Han4 Fu2 Mo2 Shen2 Gong1 罗汉伏魔神功). Each figurine was exquisitely carved with life-like faces, and varnished with a layer of tung oil (tong2 you2 桐油) (Chapter 5).

Xuantie Ling 玄铁令 - see Black Steel Symbol, The.

Animals

A'Huang 阿黄 - Gouzazhong's dog; yellow in colour (Chapter 3).

Black Clouds Covering Snow (Wu1 Yun2 Gai4 Xue3 乌云盖雪) - Shi Qing's horse; black from its head all the way to its tail, with four white hooves. A renowned breed (Chapter 1).

Inky Hooved Jade Hare (Mo4 Ti2 Yu4 Tu4 墨蹄玉兔) - Min Rou's horse; totally white all over except for four black hooves. A rare breed (Chapter 1).

Wild animals used for food:
- hare (Chapter 3).
- river deer (zhang1 zi3 獐子) (Chapter 3).

Medicines, Medical Treatments and Bodily Matters

Da Zhui acupoint 大椎穴 - Located between the 7th cervical vertebra and the spinous process of the 1st thoracic vertebra. In other words, it is located at the base of (back) neck, somewhere around the area of the two protruding bones. Indications: Fever, heat stroke, malaria, schizophrenia, epilepsy, asthma, eczema. Xie Yanke restrained Incense-Master Mi by seizing his Da Zhui acupoint (Chapter 4).

'Death Acupoint', The 死穴 - see Shan Zhong acupoint.

Eight Extraordinary Channels, The (qi2 jing1 ba1 mai4 奇经八脉) - These consist of the channels of Ren 任, Du 督, Chong 冲, Dai 带, Yinwei 阴维, Yangwei 阳维, Yinjiao 阴跤 and Yangjiao 阳跤. They differ from the Twelve Regular Channels (zheng4 jing1 shi2 er4 mai4 正经十二脉) in that they neither pertain to any organ, nor do they share an exterior-interior relationship between each other. Their main function is to regulate the circulation of energy (qi4 气) and blood in the Twelve Regular Channels. When the regular channels are satiated, excess qi and blood flow into the Eight Extraordinary Channels to be stored for later use (Chapter 3).

Fainting - A person who has fainted can be revived by stimulating his/her philtrum (also known as Ren Zhong 人中), the vertical groove on the median line of the upper lip (Chapter 2).

Foot Shaoyin Channel of the Kidney (zu2 shao4 yin1 shen4 jing1 足少阳胆经) - This is one of the Twelve Regular Channels in the body. It begins in the interior aspect of the little toe, running obliquely towards the sole before travelling up the body and ending at the root of the tongue. The sequence of main acupoints are Yong Quan 涌泉, Ran Gu 然谷, Tai Xi 太溪, Da Zhong 大钟, Shui Quan 水泉, Zhao Hai 照海, Fu Liu 复留, Jiao Xin 交信, Zhu Bin 筑宾, Yin Gu 阴谷, Heng Gu 横骨, Da He 大赫 and Yu Fu 俞府. Jin Yong uses a slightly different order of acupoints (e.g. Zhao Hai in 3rd place instead of 6th), skipping some and listing others (e.g. the minor acupoints of Qi Xue 气穴, Si Man 四满, Zhong Zhu 中注 and Shang Qu 商曲). He ends the Foot Shaoyin Channel of the Kidney on the Lian Quan 廉泉 acupoint (presumably beneath the tongue) instead of the Yu Fu acupoint in the chest. (Chapter 3).

Fu Tu acupoint 伏兔穴 - Located about 6 cun (about 20 centimetres) above the superior border of the patella. On the anterior side of the thigh and on the line connecting the anteriosupeior iliac spine and the superiolateral corner of the patella, 6 cun above this corner; in other words, somewhere midway between the place where the thigh joins the pelvis and the knee. Indications: Pain, paralysis of lower extremities, hemiplegia. Shi Qing struck Zhou Mu on the Fu Tu and Huan Tiao acupoints to restrain him (Chapter 1). Xie Yanke used a projectile to strike Geng Wanzhong on the Fu Tu acupoint during his attempt to seize the Twin Swords of Black and White (Chapter 2).

Ginseng soup (shen1 tang1 参汤) - see Food and Drink.

Huan Tiao acupoint 环跳穴 - Located at the junction of the middle and lateral third of the distance between the highest point of the great trochanter of the femur and the hiatus of the sacrum; in other words, on the upper corner of either butt, towards the outer side(s) of body. Indications: Sciatica, paralysis of lower extremities, disorders of the hip joint and its surrounding soft tissue. Shi Qing struck Zhou Mu on the Fu Tu and Huan Tiao acupoints to restrain him (Chapter 1).

Huanglian 黄莲 - see Rhizome of the Chinese Goldthread.

Hun Men acupoint 魂门穴 - Located 3 cun (10 centimetres) lateral to the lower border of the spinous process of the 9th thoracic vertebra. Indications: Liver diseases, pleuritis, endocarditis, gastralgia, dyspepsia. Bei Haishi massaged the Hun Men and Po Hu acupoints on Incense-Master Mi after he (Mi) was struck by Xie Yanke (Chapter 4).

Ling Tai acupoint 灵台穴 - Located below the spinous process of the 6th thoracic vertebra. Indications: Asthma, bronchitis, lumbago and back pain, gastralgia. Ding Dang told Shi Potian to grab Ding Busan on the Ling Tai acupoint with 'The Hand of the Tiger's Claw' in her plan of escape (Chapter 8).

Liquor of Dark Ice and Blue Flame (Xuan2 Bing1 Bi4 Huo3 Jiu3 玄冰碧火酒) - see Food and Drink.

Mailuo (mai4 luo4 脉络) - general name used in Chinese medicine for "arteries and veins" (Chapter 3).

Po Hu acupoint 魄户穴 - Located 3 cun (10 centimetres) lateral to the lower border of the spinous process of the 3rd thoracic vertebra. Indications: Bronchitis, asthma, pleuritis, vomiting , shoulder pain, pulmonary tuberculosis. Bei Haishi massaged the Hun Men and Po Hu acupoints on Incense-Master Mi after he (Mi) was struck by Xie Yanke (Chapter 4).

Qing Leng Yuan 清冷渊 - An acupoint that is located 1 cun or so (3.33 centimetres) above the bend of the elbow at the back of the arm. Indications: Pain in shoulder and arm. Bei Haishi touched the Qing Leng Yuan on Shi Potian in an attempt to help him avoid overpractising and becoming infatuated with power (Chapter 4).

Rhizome of the Chinese goldthread (huang2 lian2 黄连) - Also known as "coptis root" or "golden seal root"; bitter in taste, with a yin affiliation. First recorded in the Divine Farmer's Book of Plants (Shen2 Nong2 Ben2 Cao3 Jing1 神农本草经). Zhan Fei used the proverb, "the mute who eats the rhizome of the Chinese goldthread without being able to speak up about its bitterness", to represent his resentment about his clan-leader having an affair with his wife (Chapter 4).

Shan Zhong acupoint 膻中穴 - Located midway between the two nipples. Indications: Bronchitis, bronchial asthma, thoracalgia, fullness of chest, hiccups. Incense-Master Mi, the skinny man from the Clan of Eternal Happiness, struck the Benevolent Elder heavily on the Shan Zhong acupoint to kill him. Xie Yanke called it the 'Death Acupoint' (si3 xue2 死穴) (Chapter 3).

Shang Yang acupoint 商阳穴 - Located on the radial side of the index finger, 0.1 cun (0.33 centimetres) posterior to the corner of the nail. Indications: Febrile diseases, coma, apoplexy, pain and swelling of throat and pharynx. Gouzazhong felt a stream of heated energy proceeding from the Shang Yang acupoint towards his heart and lungs (Chapter 4).

Tian Ling Gai 天灵盖 - see Top of the Skull.

Top of the Skull - This part of the body is known as the "Tian1 Ling2 Gai4" (天灵盖) in Hanyu Pinyin. Striking someone hard on the Tian Ling Gai usually brings death to the victim, like what Xie Yanke nearly did to Gouzazhong (Chapter 3).

Twelve Regular Channels, The (zheng4 jing1 shi2 er4 mai4 正经十二脉) - This is a general term for the three yin and three yang channels of the hand, and the three yin and three yang channels of the foot (Chapter 3):

• The Hand Taiyin Channel of the Lung (shou3 tai4 yin1 fei4 jing1 手太阴肺经) - This starts in the second of the three visceral cavities and connects with the colon before moving upwards through the lungs and ends at the tip of the index finger.
• The Hand Yangming Channel of the Colon (shou3 yang2 ming2 da4 chang2 jing1 手阳明大肠经) - This starts at the tip of the index finger (where it meets the Hand Taiyin Channel of the Lung), passes through the colon and ends by the side of the nose.
• The Foot Yangming Channel of the Stomach (zu2 yang2 ming2 wei4 jing1 足阳明胃经) - This starts at the side of the nose (where it meets the Hand Yangming Channel of the Colon) and goes all the way down to the tip of the big toe.
• The Foot Taiyin Channel of the Spleen (zu2 tai4 yin1 pi2 jing1 足太阴脾经) - This starts at the tip of the big toe (where it meets the Foot Yangming Channel of the Stomach) and goes all the way up to the heart.
• The Hand Shaoyin Channel of the Heart (shou3 shao4 yin1 xin1 jing1 手少阴心经) - This starts in the heart, passes through the diaphragm and connects to the small intestine, before splitting into two branches. The ascending branch connects with the Hand Taiyang Channel of the Small Intestine (below).
• The Hand Taiyang Channel of the Small Intestine (shou3 tai4 yang2 xiao3 chang2 jing1 手太阳小肠经) - This starts from the tip of the little finger and enters in the small intestine, before splitting into two branches. One of the branches ends in the ear, while the other ends in the inner corner of the eye.
• The Foot Taiyang Channel of the Urinary Bladder (zu3 tai4 yang2 pang2 guang1 jing1 足太阳膀胱经) - This starts in the inner corner of the eye (where it meets the Hand Taiyang Channel of the Small Intestine) and ends in the tip of the little toe.
• The Foot Shaoyin Channel of the Kidney (zu3 shao4 yin1 shen4 jing1 足少阴肾经) - This starts in the tip of little toe (where it meets the Foot Taiyang Channel of the Urinary Bladder) and ends at the root of the tongue. A branch springs from the lung and connects with the Hand Jueyin Channel of the Pericardium (below). See separate entry in this section for more information.
• The Hand Jueyin Channel of the Pericardium (shou3 jue2 yin1 xin1 bao1 jing1 手厥阴心包经) - This starts in the chest and passes through the pericardium before connecting with the Three Visceral Cavities (san1 jiao1).
• The Hand Shaoyang Channel of the Three Visceral Cavities (shou3 shao4 yang2 san1 jiao1 jing1 手少阳三焦经) - This starts in the tip of the ring finger and goes through the three visceral cavities before linking up with the Foot Shaoyang Channel of the Gall Bladder (below).
• The Foot Shaoyang Channel of the Gall Bladder (zu3 shao4 yang2 dan3 jing1 足少阳胆经) - This starts in the outer corner of the eye before travelling all the way down to the big toe, where it meets the Foot Jueyin Channel of the Liver (below).
• The Foot Jueyin Channel of the Liver (zu3 jue2 yin1 gan1 jing1 足厥阴肝经) - This starts in the big toe and goes all the way up through the liver and diaphragm before linking with the Hand Taiyin Channel of the Lung.

Xuan Shu acupoint 悬枢穴 - Located below the spinous process of the 1st lumbar vertebra; best found by putting the person in a prone position. Indications: Lumbago, back pain, dyspepsia, enteritis, diarrhea. Ding Dang told Shi Potian to grab Ding Busan on the Xuan Shu acupoint with 'The Jade Maiden Picks a Needle Up' in her plan of escape (Chapter 8).

Yong Quan acupoint 涌泉穴 - Located in the depression at the junction of anterior and middle third of the sole in the depression between the 2nd and 3rd joint when the toes are flexed. Indications: Coma, shock, mania, hysteria, epilepsy, infantile convulsion, unchecked nausea and vomiting, sore throat. Gouzazhong felt a stream of cold energy proceeding from the Yong Quan acupoint towards his heart and lungs (Chapter 4).

Food and Drink

Baijiu (bai2 jiu3 白酒) - This is a clear/colourless spirit (alcohol) that is usually distilled from sorghum or maize (Chapter 3).

Birds' nest (yan4 wo1 燕窝) - Birds' nest comes from the Collocalia family of swifts and swallows that are found in South East Asia. While ancient Chinese medical practitioners considered birds' nest as a rejuvenating agent that slowed down the aging process, as well as a phlegm/cough-relieving demulcent to the lungs, modern research has found a high level of water-soluble glyco-protein in birds' nest that promotes cell division within the immune system. Birds' nest are differentiated by colour into four types: red, gold, yellow and white. The white variety is the most popular (Chapter 4).

Dianxin 点心 - see Pastries and Other Light Refreshments.

Ginseng soup (shen1 tang1 参汤) - This is a soup made from Radix Ginseng, a root with a sweet taste and slightly warming properties. The earliest record of ginseng is found in the Divine Farmer's Book of Plants (Shen2 Nong2 Ben2 Cao3 Jing1 神农本草经). The functions of ginseng include replenishing the qi, preventing collapse and strengthening the yang; invigorating the spleen and lungs; relieving thirst; as well as calming the heart and soothing the mind. The ginseng soup that the young man drank for seven or eight days in Chapter 4 was probably decocted to address his severe case of collapse as well as weak and fading pulse. The ginseng in the soup was likely to have been used alone or with prepared aconite root (fu4 zi3 附子, also known as 'monkshood'). Decoction normally requires 5-10 grammes of ginseng per dose, but up to 30 grammes of the root might have been used per dose due to the seriousness of his condition.

Ginseng and millet porridge (ren2 shen1 xiao3 mi3 zhou1 人参小米粥) - This is a thick porridge (gruel) made from boiling Radix Ginseng and millet (a type of cereal, especially Panicum miliaceum) in water until the grain is cooked. It is usually a little bitter in taste, so sugar may be added to make it more palatable (Chapter 5).

Liquor of Dark Ice and Blue Flame (Xuan2 Bing1 Bi4 Huo3 Jiu3 玄冰碧火酒) - An amazingly rare and valuable drink in the martial arts circle that suppressed the collision of the yin and yang energies in the young man's (Gouzazhong's) body. However, the strong and volatile properties of the herbs in the liquor had inadvertantly increased the level of the energy itself (Chapter 4). Belonged to Ding Busan, which he intended for life-saving purposes. Required a number of precious but hard-to-find medicinal herbs to brew (Chapter 5).

Mantou (man2 tou2 馒头) - A type of steamed bread that is often sold as white-coloured fist-sized lumps. Usually plain or unflavoured, but may occasionally be slightly sweetened (Chapter 3).

Nü'er Hong from Shaoxing (Shao4 Xing2 Nü3 Er2 Hong2 绍兴女儿红) - A type rice wine from Shaoxing City in Zhejiang Province that is made at a daughter's birth and kept underground until her wedding feast. Usually yellowish-red in colour and may be flavoured with berries such as privets (Chapter 5).

Pastries and Other Light Refreshments - Known as Dianxin (dian3 xin1 点心) in Mandarin, or 'Dim Sum' in Cantonese, this is a food category that covers a wide variety of pastries and cakes that are steamed, baked or fried. These items can be either sweet or savoury in taste (Chapter 5).

Rice Dumplings (Zong4 Zi3 粽子) - Found in a variety of regional tastes, shapes and sizes, these rice dumplings are actually lumps of glutinous rice wrapped in bamboo (or other suitable) leaves and bound tightly with string. Sweet or savoury fillings, such as meat, salted eggs and mushrooms, may be included, according to regional customs (Chapter 9).

Culture and Lifestyle

Air-drying (feng1 gan1 风干) - This is a method of preserving meat for later consumption, in which the meat is hung outdoors in a windy place to dry. It is usually carried out where temperatures are low enough to prevent decomposition (Chapter 3).

Architectural Features and Furniture:

• Eight Immortals Table (ba1 xian1 zhuo1 八仙桌) - This is a large square table that seats eight, with two on each of the four sides (Chapter 6).
• Moon-gate (yue4 dong4 men2 月洞门) - This is large circular opening in a wall that is characteristic of Chinese architecture (Chapter 6).

• Octagonal pavilion (ba1 jiao3 ting2 八角亭) - This is an eight-sided open pavilion, usually found in gardens, parks and sometimes along major roads as a place of shelter and rest (Chapter 6).

• Wing-room (xiang1 fang2 厢房) - In those days, houses were built with wings, usually one each to the east and the west of the main building. Rooms in these wings were known as "wing-rooms" (Chapter 6).

Blue-and-white porcelain (qing1 hua1 ci2 青花瓷) - Initially made in the Tang and Song Dynasties, blue-and-white porcelain entered its golden era during the Ming Dynasty, the period in which Ode to Gallantry (Xia Ke Xing) purportedly took place (Chapter 4).

Chongyang Festival (Chong2 Yang2 Jie2 重阳节) - This is a festival celebrated on the 9th day of the 9th lunar month. According to the Book of Changes (Yi Jing 易经, or I-Ching), the number "9" is considered 'yang', meaning masculine or positive; so the number "9" in both month and day eventually gave rise to the Double-Ninth or Chongyang (literally, 'Double Yang') Festival. The festival is usually celebrated with the climbing of a height, such as a mountain or a tower, which was initially done to avoid epidemics in the lowlands. People eat Double-Ninth Cake (some of which look like nine-layered towers!) and hope for progress in their undertakings. The chrysanthemum, which blooms during this time, is incorporated into the celebrations. People enjoy the blooms and drink chrysanthemum wine. Women, in particular, wear the flower in their hair and hang the stem on their windows/doors to ward off evil (Chapter 4).

Copper-cash (tong2 qian2 铜钱) - These are coins made from copper, with a hole in the middle. Each coin is valued at one wen, which is equivalent in 0.01 liang or 0.5 grams of silver. Large quantities of copper-cash are strung into 'bunches' with string to aid carrying and counting (Chapters 1, 3).

Curtsy (fu2 福) - This is a form of greeting that is used (usually) by refined women. It is done in a slightly different manner from the Western curtsy. In the Western form, women hold their arms out by their sides, whereas the fu2 curtsy requires a woman to put one hand over the other and lower (both of) them to one side of the waist (usually the left), before bending the knees in curtsy. The head is tilted downwards at the neck but the back is kept largely straight (in the Western curtsy, the upper body bends forward at the waist) (Chapter 2).

Double-Ninth Festival - see Chongyang Festival.

The Dragon Boat Festival (Duan1 Yang2 Jie2 端阳节) - This is a festival celebrated with rice dumplings on the 5th day of the 5th lunar month. Also known as Duan1 Wu3 Jie2 端午节, the festival has many stories of origin, the most well-known being the celebration of the memory of Chu patriot, Qu Yuan (屈原). Qu, a high-ranking official in the Chu government during the Spring-and-Autumn Period, committed suicide in a river after Qin forces invaded the Chu capital. Deeply saddened, the citizens of Chu paddled out on to the river in their boats in a bid to find his body before it was devoured by fish. This became the dragon boat races that marked the festival today. In addition, the citizens threw food (which evolved into rice dumplings) into the river to lure the fish away from the body (Chapter 9). See Rice Dumplings.

Mid-Autumn (Zhong1 Qiu1 中秋) - Occuring on the fifteenth day of the eighth lunar month, Mid-Autumn is celebrated today with mooncakes (yue4 bing3 月饼), lanterns and family dinners (Chapter 5).

Sexual crimes - The martial arts circle had always placed a premium on self-control in sexual matters, even among those who were involved with the Dark Deeds (hei1 dao4 黑道) of robbery, murder and arson. These crimes were often deemed as the day's work for these men, but anyone among them who committed a sexual offence was despised by all. Hence, even bandits, thieves and other members of the Green Wood (lu4 lin2 dao4 绿林道) were not easily moved to rape or violate a woman, much less someone who was held up as a member of a chivalrous organisation (Chapter 2).

Shuangliang Xie (shuang1 liang2 xie2 双梁鞋) - A type of twin-ribbed men's shoe that was typical among the Han-Chinese during the Song and Ming Dynasties. Worn by Ding Dang's paternal grandfather, Ding Busan (Chapter 5).

Silver (yin2 zi3 银子) - Used for money in the olden days, it can be shaped into ingots or left as small misshapen nuggets called 'sui4 yin2' 碎银 (literally, "broken silver"). It is valued by its weight in liang, where one liang is about 50 grams (Chapter 3).

Sounding the night-watches (qiao1 geng1 敲更 or da3 geng1 打更) - The night is divided into five two-hourly 'watches' beginning from 7 p.m. until 5 a.m. the next day. These watches are numbered from one to five. Watchmen make the rounds in towns and cities during the night, sounding bamboo clappers (zhu3 bang4 竹棒) and bronze/copper gongs (luo2 锣) to mark the passage of time. The clappers are usually sounded twice *du du*, while the gongs are sounded according to the watch of the night, i.e. one sound for the first watch, two for the second and so on (Chapter 4).

Terms of Address:

• Ge (ge1 哥) - When "ge" is attached as a suffix to someone's name, e.g. Tian-ge (for Shi Potian) or Qing-ge (for Shi Qing), it functions as a term of affection. In its first and original context, "ge" means "Elder Brother" (Chapter 5, 7).
• Guniang (gu1 niang 姑娘) - Literally means 'girl'. It is usually used as a form of address for unmarried girls and women, by itself or as an suffix to the girl/woman's surname (Chapter 4).
• Gu-ye, Xiao-jie (gu1 ye3 姑爷, xiao3 jie3 小姐) - These are terms of address used by the servants of a woman for the woman and her husband. The woman is known as 'xiao-jie' or 'young mistress', while her husband is known as 'gu-ye' or roughly, 'husband of the young mistress' (Chapter 6).
• Lang (lang2 郎) - A term of affection used by a woman when addressing her husband or lover. It is usually used as a suffix to the husband/lover's surname, e.g. Shi-lang. The English approximation is "Darling", which is used in the translation, e.g. "Darling Shi" (Chapter 5).
• Laoyezi (lao3 ye2 zi3 老爷子) - A polite form of address for an old man. There is no appropriate English equivalent, so the original Chinese will be used (Chapter 9).
• Shi-ge (shi1 ge1 师哥) - See Shi-mei below.
• Shi-mei (shi1 mei4 师妹) - This term of address means "younger sister-at-arms". When Shi Qing and Min Rou first met as martial arts students at the Taoist Temple of Greater Clarity, they addressed each other as "younger sister-at-arms" (shi-mei 师妹) and "elder brother-at-arms" (shi-ge 师哥). After they fell in love and got married, they continued using these terms of address. In order to differentiate this romantic relationship from the ordinary ones that siblings-at-arms can have, the translation has retained the Chinese terms of address that Shi Qing and Min Rou use for each other (Chapter 7).

Time periods (shi2 时) - The 24-hour day is divided into 12 two-hour time periods in ancient times. Each period is given a separate name, after the Twelve Earthly Branches (di4 zhi4). The Twelve Earthly Branches are used in combination with the Ten Heavenly Stems (tian1 gan1) to designate the different elements of time (i.e. years, months and hours) (Chapter 4).

Weights and Measures

1 chi 尺 = 1/3 metres (33.33 centimetres)

1 cun 寸 = 1/30 metres (3.33 centimetres)

1 jin 斤 = 500 grammes

1 li 里 = 500 metres

1 liang 两 = 0.1 jin 斤 = 50 grammes

1 qian 钱 = 0.1 liang 两 = 5 grammes

1 qing 顷 = 100 mu 亩 = approximately 6.667 hectares

1 shichen 时辰 = 2 hours

1 wen 文 (1 copper-cash) = 0.01 liang 两 = 0.5 grammes

1 zhang 丈 = 10/3 metres (3.33 metres)

Translation Notes

Min Rou's nickname - In Chapter 1, she was known as the 'Remarkable and Intelligent Sword' (Bing1 Xue3 Shen2 Jian4 冰雪神剑), but in Chapter 2, she was called the 'Sword of Moral Integrity' (Bing1 Shuang1 Shen2 Jian4 冰霜神剑). Since Min Rou and her husband, Shi Qing, were known to be upright individuals who drew a clear line between the black and the white (or right and wrong), the nickname in Chapter 2 appeared to be more appropriate. Min Rou would henceforth be known as the 'Sword of Moral Integrity' (Bing1 Shuang1 Shen2 Jian4 冰霜神剑).

Mongrel - This is a very good match for 'Gouzazhong', the Chinese phrase that literally means 'crossbred dog' in English. However, 'Gouzazhong' is also an offensive phrase that means 'bastard' or 'son of a bitch'. It is often used to label children who are assumed to be illegitimate, with unidentifiable fathers, mothers or both. In his translation of Chapter 1, Ian Liew uses 'Mongrel' in deference to young audiences. For Chapter 2 and beyond, the Hanyu Pinyin of the original Chinese phrase, 'Gouzazhong', will be used to preserve the flavour of the story and the subsequent comic situations that accompany its use.