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Acknowledging that their informants, like mine, believe sworn brotherhood should include both mutual affection and mutual advantage, they still see one or the other of these as potentially dominant over the other, and they use this as the basis for a typology. At one pole lies an ideal type they describe as "affective sworn brotherhood," characteristically undertaken by young or by poor people seeking to tighten friendship ties and to expand members' networks of relationships. This is the kind of sworn brotherhood that figures most prominently in the anthropologist's field notes.

At the opposite pole is "instrumental sworn brotherhood," characteristically undertaken by older or higher status people and characterized by a more explicit goal of economic and sociopolitical gain through mutual aid. This is the kind of sworn brotherhood one is more likely to read about in newspaper accounts because it has wider social effects.

The Gallins mention several distinguishable subtypes of instrumental sworn brotherhood. A second subtype involves businessmen organizing to minimize competition and maximize cooperation among themselves. Yet another is designed to maximize economic and sociopolitical opportunities for a heterogeneous membership. Here we enter the world of local political alliances, as well as mutual loans of money. Other functions. One of the most interesting of these is the use of sworn brotherhood to provide the basis of local government.

In this case, the family heads of an entire community swear an oath of sworn brotherhood and use the occasion to make explicit the rules which are to govern the public life of the community. Two examples are to be found in an article by L. Ivanov Ivanov was apparently living on the Sino-Russian frontier, near modern Vladivostok, at the time when both the Chinese and the Russian empires were disintegrating at the turn of the century. There he collected sworn brotherhood oaths taken by elders of two communities.

We may readily imagine a power vacuum in local: level administration in such a circumstance, and each oath presents us with an entire "Code of Hammurabi" for the conduct of village affairs. Because Ivanov's documents are particularly interesting, but have been available only in a relatively inaccessible Russian source, an English translation of them is appended to the present article. This function of the institution therefore cannot be studied ethnographically, but it has two morals for us which need to be kept in mind.

One is that sworn brotherhood, like so many other cultural institutions, is an empty vessel, into which a very wide variety of different contents may potentially be poured. There can be no closed list of the purposes to which it may be put. The other is that the custom has a long history that provides a wide variety of models from which latter-day sworn brothers may take inspiration.

Historical and literary precedents provide a wealth of imagery which may be invoked in the rhetoric with which new fraternities are founded or from time to time renegotiated in the course of their use. The historicity of sworn brotherhood is one of its most salient qualities to many informants. In joining a brotherhood one is joining a tradition, or more exactly a group of traditions, which help to constrain and structure the expectations and aspirations of the participants.

Whatever other functions sworn brotherhood may accomplish, the function that is most important for most informants, is preserving intimate relations among the parties to it. They stress that a friendship which is turned into a sworn brotherhood lasts longer and is more intimate than ordinary friendship. It is intimacy and stability which participants seek to preserve when they undertake a sworn brotherhood, especially when they assume it on the basis of a friendship which is not of very long standing and which has not yet shown itself already characterized by these qualities.

One informant described the situation when he joined a sworn brotherhood in the army:. They thought everyone's relationships were pretty good, and we ought to become sworn brothers. Everybody's relationships would be maintained longer that way. Swearing sisterhood is nothing very special.

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It is just that reciprocal feelings are a little warmer …. What makes it a little different [from friendship] is that this sort of friendly feeling stays in one's mind longer. It's not like ordinary friends, who are forgotten after a few years. There is good agreement that sworn siblingship occurs when and because the participants feel a need to preserve an intimate relationship over a longer time than ordinary friendships: to increase its longevity.

Footnote 4 But how exactly does swearing an oath of brother-or sisterhood actually contribute to this goal? What is there about the custom that could have such a result? It seems to me that sworn brotherhood is stronger than friendship for at least six reasons:. Footnote 4. Although "father and mother" were far and away the highest scorers in this, siblings and friends came out very close to identical. The expectation may not be so much that sworn siblingship will make a relationship more intimate than it already is, but rather that it will prolong the relationship and clear away some obstacles to taking full advantage of its already existing intimacy.

Muting conflict. When discussing friendship, Chinese informants will sometimes allude to the dissolution of friendship when the parties to it become estranged by distance or by quarrels. These forces are also dangerous to a sworn brotherhood. Sworn brothers take particular care to avoid quarrels and to nullify the effects of distance. We shall see how the availability of economic resources of one's sworn brothers can reduce the probability of a strain on the relationship in time of economic difficulty.

This in itself may reduce the likelihood of a quarrel. But there are in addition direct ideological supports to the notion that quarreling is not allowable. Part of the logic of the familial metaphor seems to be that both parties' interests and ideally their opinions are nearly identical, and that therefore disagreement should be minor.

Before we became sworn sisters, the three of us had really become very close; our attachment seemed much deeper than among most people…. Our three outlooks were not dissimilar, and our attachment was no less congenial than for our own sisters. At that time we were all as one; as the proverb says, "When there was fortune it was enjoyed together; when there was sorrow it was borne together.

Indeed one sworn brother advises against undertaking a brotherhood for exactly this reason: it is a nuisance to have to restrain oneself from disagreement because of someone being one's sworn brother! Using family resources. If being a sworn sibling provides a rationale for avoiding conflict of opinion, it also provides a rationale for helping one's transformed friend. In fact, among the sworn siblings I have interviewed, economic assistance of any very great scale is rare. On the other hand, it is uniformly and eagerly described as inherent in the relationship, and this is often given as one of the axes of difference from relationships of friendship.

Although the issue may be academic and aid may rarely be needed or offered, the relationship of sworn brotherhood permits it to be offered more easily than the relationship of friendship does, and this seems to contribute to the constancy of the relationship. Friendships take second place to family responsibility in China. Brotherhood, on the other hand, implies a certain amount of resource sharing.

There is morality to a friendship, to be sure. You help him as far as you can. But with [sworn] brothers, that is not enough: it becomes an obligation; it becomes compulsory. When there is nothing you can do, you still have to think of a way to help him. Sworn brotherhood provides a legitimation at least at the time of swearing the oath for treating a friend as one wishes one could treat him. Footnote 5. Natural brothers share much or little depending in part upon whether they have partitioned the family estate or not.

Even among brothers whose families have divided their estate, however, there are still expectations of generalized reciprocal exchange, particularly in time of trouble. Sworn brotherhood clearly implies a fairly exchange-prone model of brotherhood, as revealed in the very common observation of informants that sworn brothers are often both closer and more helpful than natural brothers.

In a group of more than two or three members, the economic aspect of the relationship rapidly becomes considerably more important, and money changes hands more often than in the case of pairs or trios of sworn brothers. The point I want to make, however, is that the kinship idiom in which such assistance is phrased overcomes the argument that a person is helping his friend at the expense of his natural family,, since his sworn brother may arguably constitute part of his family. Sworn brothers are less likely than mere friends to stand around and watch one's fortunes deteriorate in an emergency and are more likely to help, since they have a rationale for helping which may be offered to anyone who doubts the wisdom of their stepping in and risking their own family's resources: they are, after all, brothers.

Competition and cooperation. The same logic that allows sworn brothers to marshal their private resources to help each other also allows them to restrain themselves from competition with or exploitation of their sworn siblings, even when such competition would be to their private advantage. Such restraints do not operate as clearly in the case of friendship.

One informant explained this with an example. Let us suppose that I am thinking about setting up a noodle stand on a certain corner. I may ask a friend whether he thinks it is a good idea. If he thinks it is, he may tell me it is not, and then when I abandon the project, he may set one up himself and make a lot of money. A sworn brother could never do that. If he thinks it is a good idea, he must tell me, and not use it himself.

Restraint of competition is implicit in family relationships, and hence in sworn brotherhood relationships, and this makes sworn brotherhoods a beneficial form for merchants in many circumstances. But the point to be noted in connection with the longevity of the relationship is that it also avoids an important source of eventual destructive quarreling, which could endanger the relationship. Quite aside from a rule to the effect that one ought not to argue and disagree, sworn brotherhood brings about a change in the relationship that may have some effect on the way in which potential disagreements may be resolved.

Chinese friends are equals. Chinese brothers are junior and senior. The stress in the Confucian texts is upon finding friends whose example is worthy for one to follow. One seeks friendship, ideally, with morally superior people, with whom one seeks a mutually edifying association. Should a given individual prove unworthy, one discontinues the relationship.

Disruption of friendship which has ceased to be either uplifting or profitable is thus encouraged. Brotherhood, on the other hand, involves inequality. Analects IX, In their article, the Gallins stress that sworn brotherhood is normally undertaken by a group of status equals, and my cases agree with this. It is intriguing therefore to note that by changing the relationship from one of friendship to one of brotherhood, one is theoretically changing it from a relationship of equlity to one of hierarchy.

The older or eldest friend becomes First Brother, and the rest are numbered after him in chronological order of birth. Although usually ignored in practice, the theoretical rule is that first brother's opinion is normally to prevail; he is to be given precedence in passing through doors, sitting at tables, and etc. Kinship terms, among sworn brothers as among ordinary brothers, signal these distinctions at every turn, and their salience is witnessed also by the fact that every sworn sibling I have interviewed could easily tell me the ordering of the sibling set.

In theory the younger brother owes his elder brother obedience and, eventually, nurture. Within limits, this means that it is the elder brother's will which is to prevail in the event of disagreement, though of course the younger brother may be able to argue persuasively enough to bring his senior around to his point of view. Among sworn siblings, as among natural siblings, this hierarchical ordering is self-conscious but weak.

Can it then have any effect upon the longevity of sworn siblings' relationships? A particularly interesting paper by Eugene Anderson on "Some Chinese Methods of Dealing with Crowding" provides a very useful perspective on hierarchy that we can apply quite well in the present case. Anderson argues p. Sworn brotherhood establishes the convention that one "brother's" opinion is superior to the opinion of another "brother," and the same mechanism for avoiding conflict that Anderson argues helps allow Chinese to live in crowded conditions without serious mishap assures the group of sworn brothers that they will have fewer serious arguments.

To the extent that arguments lead to estrangement and that fraternal hierarchy, however muted, helps to avoid arguments or reduces their intensity, establishing a pact of sworn brotherhood contributes to the longevity of good relations among the participants. In practice, so far as I can tell, this hierarchical principal, although strongly in focus in describing the general theory of brotherhood, sworn or natural, is seldom very prominent in actual dispute settlement.

Unlike subordination to a father, subordination to an elder brother seems to be only rarely a basis for action, despite its being marked in differentiated terms of address and reference. The difference between close friends and close brothers is slight as far as the overt hierarchical quality of their daily interaction is concerned. The point is, however, that there is potential for dispute resolution that would not exist for a pair of friends. The fact that the ideology of hierarchy is shared and is continuously being marked in speech and etiquette means that it is available for appeal when disagreements do not seem to be resolvable in other ways, that it is a rhetorical resource that friendship lacks and sworn brotherhood possesses.

If all else were equal-and it is not-this would still give sworn brotherhood a slight competitive advantage over friendship alone as a long-lasting relationship. Footnote 6. Traditional China was in many ways a society dominated by hierarchy. Not only were kinship positions ranked, but hierarchy dominated most other institutions from the civil service system to the supernatural realms and religious orders.

Given this strong and positive emphasis upon the idea of hierarchy itself, there is a possibility that many or most Chinese feel more comfortable in a hierarchical relationship to another person than in a relationship of equality. I lack the clinical evidence necessary to sustain an argument on this point, but it suggests the intriguing possibility that there may be limits to the potential intimacy of a relationship between equals such that, as friends become more and more intimate, certain strains begin to be felt which can be resolved only by shifting to a hierarchical pattern of interaction.

If this is so, then psychological pressures entirely congruent with the cultural and economic ones just discussed make a hierarchizing device such as sworn brotherhood the more inevitable in China. Families of sworn brothers. There is yet another way in which sworn brotherhood represents a bond of greater durability than the bond of friendship. Sworn brothers assume an obligation towards the family members of their fictive brethren.

Informants uniformly stress this, putting particular emphasis upon the formal symbols of this wider set of obligations: kinterms, wearing mourning garb, contributing money at marriages and the like. We called our sworn brothers' parents by the same terms our sworn brothers used, and if the parent of a sworn brother dies, then the rest of us sworn brothers must wear hemp and mourn. Further, when a sworn brother's child got married, we were to give a "red package" [of money], the same as one must give in the case of "real" brothers.

If the father or mother of a sworn brother should die, we were to wear hemp and mourn. It is important to maintain a degree of skepticism about the claim that kinship terms are extended identically to their usage in natural kinship. The Hokkien terms a-chek and so on are used also with close friends of one's parents, and their use in sworn brotherhood relationships does not distinguish sworn brotherhood from close friendship very clearly.

In Mandarin, parents' close friends are often addressed by surname plus kinterm, while parents' sworn siblings are normally addressed by kinterm alone. In Hokkien, the kinterm alone is normal in both cases. Bruce Holbrook personal communication, points out that the relationship differs both from natural kinship and true adoption in that the term "brother" or "sister" in sworn siblingship is not conceived as "same parents' child" and therefore the extensions of kinship terms are very limited.

He writes:. I have found exceptions …. Rather what I would call the "familiar" terms are used, i. In either case it is clear that the use of parental terms derives from the use of brother or sister terms …. This is the weakest variety of such extension, as is symptomized by the fact that extension to natural kinsmen of sworn kinsmen is most delimited …. For example, one does not … call one's sworn brother's natural brother's son not living with sworn brother chih-erh. In the same vein, although there may be mourning obligations, … natural son's sworn brother is not ….

In other words, sworn brotherhood is not quite like brotherhood; in formal terms, it is a much watered down version. Nevertheless a relationship is set up with the family of a sworn brother, and the relationship can be an important one in preserving the longevity and intimacy of the sworn brotherhood. To the extent that parties to the brotherhood actually interact with each others' families which is partly a function of geography , an intimacy can build up between a brother and the family of his sworn brother which may contribute to the maintenance of the relationship between the brothers themselves.

However when they are separated too far apart, their mutual feelings can gradually become distant, and although you occasionally write a letter, still your feeling aren't really the same as they were earlier when you were both doing military service. If you have some period of contact with each other, then the feelings don't change. Or if the sworn brothers introduce us so their parents know us, then relationships are a little more familial; if we go to our sworn brother's house and he is not there, but his parents know us, then they treat us like their own son, and moreover we don't feel unnatural about it.

But if you don't know your sworn brother's parents, so that when you go to his house you are regarded as an unfamiliar person, then no matter how intimate you were with him there well be a deterioration of your feelings. As the time gets longer, all that remains is the form of the sworn brotherhood.

Hong Meiling - Touhou Wiki - Characters, games, locations, and more

My informants universally report undertaking oaths of sworn brotherhood without consulting their families ahead of time. One man said: "My father brought a man home and told us we were to call him 'uncle,' so we called him 'uncle'; I didn't know just who he really was. Still, the celebration of the founding of the brotherhood with oaths in a temple, witnesses, feasting, and the like would presumably have helped force the undertaking into the open enough that the related families are probably rarely entirely unaware of the enterprise. Obviously a sworn brotherhood undertaken without the knowledge of the families would have the weakness that the brothers would be prevented from behaving toward each other as true brothers if their families did not agree to such behavior.

Particularly if real economic sharing came into question, this could be awkward. Given these constraints, it seems clear that a sworn brotherhood, like a friendship, must continue to be cultivated and must mature over time and gain family acceptance if it is to realize its full potential.

On the other hand, family commitment is potentially involved, and when the new "brothers" start using kinship terms for each other's families, it is hard for the relationship to be unnoticed. This can make the family and neighbors moral enforcers of the implications of sworn brotherhood. To quarrel with a sworn brother is perhaps not so serious as to quarrel with a brother, but because it is a breach of contract in another respect it is a great deal more serious than quarreling with a friend, and this can bring on not merely a feeling a guilt, but broader moral censure.

Boundaries of obligation. Friendship is an amorphous thing. Some friends are closer than others, and it is not entirely clear where friendship grades into mere acquaintance. Siblingship is different. One is or is not the sibling of a given person. Whatever the state of human relations, the fact of kinship, if not quite immutable, is nevertheless a great deal more clearly defined than the fact of friendship. This makes it preadaptive to the administration of rights and obligations in a way that friendship cannot be.

An obligation undertaken with this, he was told, would be always to patronize the businesses of fellow Rotarians in preference to others. Such a rule is possible only because it is clear who is and who is not a Rotarian. None of the village cases I collected had, to my knowledge, involved any sort of economic exchange at all. On the other hand three of the urban groups F, G, and H exchanged money continually. They provide a perfect example of the Gallins' "instrumental sworn brotherhood. Group F was founded in Taipei in by eight migrants from various southern cities. It was eventually expanded to twelve, then two members were expelled for "outrageous behavior," reducing it to ten, from which it has gradually grown to over twenty members, including two women.

The group established a rule which outlawed money lending between any two members, but encouraged those in need to bring their problems to the group as a whole in a regular and secret bimonthly meeting, where money lent was registered in an account book for later repayment. The logic of the arrangement was that this would prevent disputes between individual members over money and would allow group pressure to come to bear effectively upon the late payer who had no good excuse to offer.

Although he is proud of his membership, so attenuated is the sense of intimacy with the other members of the group that new members have sometimes been admitted whom he has approved by letter and met face to face only after they had become his "siblings. The charter members swore an oath in , burned a list of their names, birthdays, and addresses in a local temple, and have engaged in mutual feasting and reciprocal money lending ever since. In a group of this kind, with clear financial rights and confidential meetings at which the finances of the constituent families are discussed and loans made, it is crucial to maintain clear boundaries of membership.

Sworn brotherhood, unlike friendship, provides a mechanism for doing this, both by clarifying who is and who is not a member, and by setting up constraints on exploitation that make candid discussion of the affairs of constituent families a possibility. Footnote 7. Discussion of family problems outside of the family itself is regarded as very bad form in China. Informants tell me that this is because outsiders are likely to take advantage of a family's weaknesses, or at least to gossip, which will be detrimental to the family's prestige. Accordingly friends, as outsiders, have a limited ability to assist in family difficulties unless the difficulties are too obvious to be hidden.

She'll also sometimes have conversations with bypassers. Many of her lines in Touhou Hisoutensoku indicate that Meiling has boastful pride in China though she does also says she loves Gensokyo with all her heart : "You're all not there yet! You're all children compared to years of history! This is how Chinese characters in Japanese media are commonly depicted; stereotypically prideful. The script also reveals that she seems to spend a lot of time reading manga written by the tengu.

Meiling's mastery of Tai Chi Chuan is her main ability in combat, but other than that, she has no youkai-like ability. While not particularly strong as a youkai, she is described as being well-rounded, with no particular weak point when fighting humans ; this is likely why she was hired to watch the gate of the Scarlet Devil Mansion.

Rather, it is the kind of Qi that pertains to auras, the Qi of martial arts. It's an ability to see and discern the shapes of energies and auras within the body. It is the exact same Qi that is used frequently in other works outside Touhou Project , but this could be a coincidence. Her danmaku as well as her flight is probably due to this ability.

Meiling works as the gatekeeper and gardener of the Scarlet Devil Mansion. She also acts as the doorkeeper when there's a party at the mansion. She performs Tai Chi Chuan daily, and has a nap at noon. The latter part of her name, Meiling, is at least a common Chinese name. Her full name is a referrence to Hong Mei, a tai chi grandmaster. These characters can be read in Japanese as "Kurenai Misuzu", and you'll sometimes see her name mispronounced or miswritten that way.

Using English name order, her name would actually be "Meiling Hong", which is used normally by Chinese diaspora or immigrants into Western countries. This is reinforced by her clothing. The word "guard" also has the meaning of "gatekeeper" as well. Though in pinyin, it would be "Meiling"; there is not a single source within the Touhou Project itself that states that it is spelled in this manner. Meiling has aqua-blue eyes and long, scarlet hair that symbolizes both her name and the place that she's guarding.

Her green beret and dress resemble traditional Chinese clothing mixed with the red guard uniform. She wears white pants in her fighting game sprites. During the events of Embodiment of Scarlet Devil , she bravely fought against the intruding heroines, but ultimately failed. She ends up being followed by the player character to the mansion against her will, initiating another fight. Meiling was made playable in Immaterial and Missing Power through a downloadable patch, but she was the only one to not be given a scenario. She is almost universally considered a bottom tier character in the game as well, despite the fact that she has some of the most impressive combos in the game, as shown here.

In Touhou Hisoutensoku , she saw a roaming giant that she was certain was an incarnation of a God of Calamity, " Taisui Xingjun ". However, those she warned didn't realize the seriousness of the situation they were facing. Thus it was up to Meiling alone to defend the Scarlet Devil Mansion and all of Gensokyo from this destructive deity. After defeating some pseudo-characters sent as assassins , she defeats a Giant Catfish and faces Taisui himself, then realizing it was all a dream.

It may be worth noting that despite her comically strange scenario, she is considered by Soku communities to generally be a high tier character in this game unlike in Immaterial and Missing Power. One day, a mysterious crop circle appears in the gardens of the Scarlet Devil Mansion , causing widespread speculation, rumors and gossip around the Mansion. Meiling, who is responsible for taking care of the garden, claims not to be the culprit, but admits that she's been tasked by Remilia to restore the garden to its original state now that her mistress has become bored with the crop circle pattern.

During her interview with Aya Shameimaru , she notes she is quite worried, as she has no idea how to change the flowers back. Questioned about the crop circle's origins, Meiling vehemently denies falling asleep, so Aya goes on to talk about aliens The culprit revealed at the end is Patchouli Knowledge.

During the party to celebrate the completion of Remilia's Moon rocket in Silent Sinner in Blue , Meiling was briefly shown guarding the gates of the Scarlet Devil Mansion as invitees walked by. Expanded on in Inaba of the Moon and Inaba of the Earth , Meiling was in charge of vetting invitations. She gave a speech about how she would not let anyone through without the proper invites, but the residents of Eientei simply walked past her while she was giving it. Meiling managed to get them to show her their invites, but got bombarded by so many invites from so many rabbits that a whole slew of people the Eientei group included got by.

Inside the mansion, the group ran into Sakuya Izayoi , causing Reisen Udongein Inaba to remember how powerful Sakuya was and think about how her job of managing the entire Scarlet Devil Mansion put her on a whole new level compared to that gate guard. About two months later, in an unrelated incident, Eirin Yagokoro infiltrated the Scarlet Devil Mansion and met Patchouli Knowledge in the library. Patchouli wondered what happened to the gate guard, to which Eirin commented that she played tough, but all she needed to get past her was a "light greeting".

Meiling has at least communicated to the entire cast of Touhou Hisoutensoku and may be on friendly terms with anyone who walks nearby the gates of the Scarlet Devil Mansion.


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Remilia is Meiling's mistress. Being the type of person Remilia is, she tends to tease all her subordinates, and Meiling is no exception. She does get mad at her sometimes if things don't go her way, but the two are generally on friendly terms, and in Touhou Hisoutensoku it's suggested that Remilia reads some of the same manga Meiling does.

Sakuya is a fellow employee of Meiling. Meiling's win quote against Sakuya Izayoi in Touhou Hisoutensoku implies a friendly, if somewhat formal, relationship between the two of them rather than the comically abusive relationship often depicted in fan works. In those quotes, Meiling also tells Sakuya that she always goes easy on her, so it seems they do spar often.

She also claims that she wouldn't go easy on the maid if it were a formal match, but it's unknown how much effort there is on Sakuya's part, or if Meiling's claims about her strength are true at all. Sakuya is also shown to care for Meiling, though is strict about her not slacking off. Patchouli is the friend of her mistress, and sometimes berates her for not thinking enough and spending too much time reading senseless comics.

The fairy maids assist Meiling in Embodiment of Scarlet Devil , but it's unknown what sort of authority she has over the fairy maids in the mansion. Perfect Memento in Strict Sense imples that youkai also join in Meiling's battles on a whim, but instead usually only point and laugh. Flandre is Remilia's younger sister. It's unknown what kind of relationship Meiling and Flandre have, however. They both only appeared in her dream while she was reading a manga, so any realistic communications with them is so far not shown.

Meiling artwork from Embodiment of Scarlet Devil.

Mandarin Chinese

Meiling artwork from Immaterial and Missing Power. Meiling's sigil in Grimoire of Marisa. Meiling's colors from Touhou Hisoutensoku. Middle top refers to her 2P palette from IaMP. Meiling's sigil from Touhou Hisoutensoku. Meiling cameo in Oriental Sacred Place. Meiling is amongst one of the popular characters in the Touhou Project.

She's shown typically as a Chinese character that has a tendency to be portrayed as a joke character that chronically naps, often earning herself as knife in the head from Sakuya if not out of breast envy as well as additional poor treatment from the rest of the Scarlet Devil Mansion.

Her clothing is colorful and somewhat traditional. She is the gatekeeper of the Scarlet Devil Mansion , and prevents intruders from beyond the lake from reaching the mansion. She is by no means a special character, but she is the first character that has something to do with the main story.

Chinese Dried and Preserved Ingredients | The Woks of Life

Even if that something happens to be merely mentioning the Mistress. The always noisy Scarlet Devil Mansion. That day, it was as noisy as ever. Its gate guard had reported something to the mansion's master, Remilia Scarlet, but the master had loftily ignored her. The girl felt a vague sense of uneasiness. That morning, she had seen a giant figure. Then, it dissolved into a lukewarm mist and disappeared. Just what was that? A big shadow like a roc, and a sinister mist being produced. She was certain. It was the shadow of the Buddha of Misfortune, " Taisui Xingjun ".

She reported to the master of the mansion that an evil god that all youkai must join forces and fight against had finally appeared in Gensokyo. The girl thought. In order to break up the everyday boredom with a little fun, she had intentionally exaggerated a bit. Welcome to Touhou Wiki! Please register to edit. For assistance, check in with our Discord server or IRC channel. From Touhou Wiki. Meiling's sprite in EoSD.