- Chongun (99)
- Sonbae (Il san)
- Kysh'itra (Ee san)
- Musadan (Sam san)
Members
The current members of the Chongun subpath can be found here. The current elder of the Chonguns is SilentS.
The Real Life Chongun
Early totemistic clans apparently followed communal shamanistic practices at first that included the yonggo ceremony to invoke a supernatural force. The shamanistic ch'on'gun ("Heaven Prince") associated with these clans may have carried out broad priestly and military leadership functions However, the two roles eventually bifurcated in a manner comparable to the emergence of the ksh'itrya (warrior) and a brahmana (priestly) rites in Hindustan early in the second millennium B.C. It has been suggested this separation is marked by the exclusion of the exercise of criminal justice within the clan settlements (sodo) as they became religious centers increasingly under the domination of the ch'on'gun shaman priest. Perhaps because shamanism was absorbed into an aspect of the male leadership of the nascent state institutions embodying a social contradiction, shamanism as a popular religion at the village level became associated with women priests called mudang. In the sodo the mudang would have erected a (phallic?) poll on which were hung bells and a drum (yonggo - "spirit-invoking drums") for the shamanistic ceremonies. Also part of them was the much'on ("Dance to Heaven.")
Because the shamanistic rite had access to supernatural forces, and was therefore less constrained by circumstance, it was able to look beyond the clan to establish alliances. In fact, at the beginning of the first millennium A.D., the tribal kingdom of Saro emerged as a clan confederation headed by shaman kings (interestingly associated with metal working, as in African tradition). The titles of these kings were kosogan, then ch'ach'aung, and finally isagum, with ch'ach'aung meaning "shaman." These shaman tribal kings served to reduce conflict between rival clans in support of tribal state formation.
The tribal alliances eventually consolidated into The Three Kingdoms of Ancient Korea: Koguryo (from the 2nd century A.D.), Paechke and Silla (from the 4th c.). In the Koguryo Dynasty, the king performed rites at the shrine of his Urfather, beginning an ancestor cult that fortified political leadership. These kingdoms were deeply influenced by Chinese political institutions and ideology that consolidated the landed rite of clan patriarchs and tribal leaders into a military aristocratic ruling class. They also contributed to the transition to state-level society in Japan.
Roleplay
There are a few basic things that distinguish the Chongun Warrior from other paths. The first of these is our Valor, the one trait we are best known for.
Valor means courage or bravery that is shown in battle, but beyond that, Valor can also be one who tries something new or different. Valor can be someone who stands up for themself or for others. Those with Valor are generally valued as friends and most importantly, make good friends. Valor is the Virtue of Leaders.
Chonguns also possess a great patience. We realize that it is sometimes best to wait for the most appropriate moment to launch a fool-proof military campaign. A Chongun also never really feels the need to rush themself, for a good Chongun knows they shall make due with what they have and come out on top in the end. Chonguns are beings of Patience.
Chonguns are also "Warrior Priests". We respect nature and fiercly defend it, as we see nature a part of our Kingdom. We always strive to be respectful and courtoues, expecially toward our most hated enemy. A Chongun holds great honor and never harms another being unless it is completely neccassary, although we do enjoy a good honest contest of combat occassionaly. We believe that we control our own destiny yet we strive to understand the Ways of the Tao, if only to better our ability to protect it better. Chonguns are expected to be very versed in the past histories of our lands, for those that fail to remember the past are forced to re-live it.
A Chongun is a "Master of War" and highly trained in the fighting arts to ensure our ability to defend the Kingdom. While passive and sometimes silent one minuete, we can suddenly become an engraged warrior the next apon entering the battlefield. As Warriors, we still rely apon our fury and anger to aid us in battle. However we are not completely lost in a chaotic rage and retain the ability to stop ourselves apon a moment's notice. Afterall, a Chongun holds great discipline and self control.
If you desire to walk the True Path of Valor, Chongun, you must first become a Chongun in heart and spirit. Then and only then will you be added to the ranks of Chongun Warrior.
The Chonguns are the protectors of the people of Nexus. They hold honor above all else and do not tolerate the exploitation of the weak. The provide many services for the community including the ability to bestow a title of nobility upon all citizens and to pardon reformed citizens for past crimes. More information on the Chongun subpath can be found at the official Chongun forum, Legacy Forums.
Chongun Interactions with other Subpaths
- The Do Warrior and the Shadow Dancer are our allies in battle.As long as they conduct themselves honorably in battle, we will lead them to victory in defense of the kingdom.
- The Spy provides us useful information about our enemies. As long as he does not profit from providing us this information, we will honor him for the help he gives us in defense of the kingdom.
- The Merchant is essential to provide goods for the kingdom. We will protect this necessary resource.
- The Diviner has no use to us. We believe we provide our own destiny.
- The Geomancer calls upon the energies of nature to aide us in battle. We will stand before them and protect them while they cast magics upon our enemies.
- The Shaman (that remain Good those that have not followed the Path of Darkness) is a dabbler in old magics and calls upon the spirits of our ancestors to aide us in battle. We will stand before them and protect them while they call spirits to our aide.
- The Monk is our healer in battle. He knows good from evil and will aide us in defense of the kingdom.
- The Muse is provides us a resource for pleasure after the battles are won. He soothes our soul with words and music.
- The Druid tames the animals to defend us and fight by our side in defense of the kingdom.
- The Barbarian, when Conducting themselves Honorably and Show thier Loyalty we will stand with them and Fight
Chongun Creed
- Honor your given word.
- Be courteous to all you meet, treat others as you would wish to be treated.
- Neither speak nor contemplate liscentiousness, lies nor evil words.
- Be respectful of those less fortunate than yourself, defending the weaknesses of others, upraise the low in spirit, support the faltering.
- Neither say nor do that which would bring you or those with whom you associate into disrespect.
- Be charitable with whatsoever you have, including your aid to those who need it.
- Be not gluttonous, greedy, miserly, resentful, slothful envious or sulky.
- Stand ever for right and good against injustice and evil, even if you cannot see the case clearly. Respect all weaknesses and constitute yourself a defender of them.
- Do not back down in the face of adversity, strive with all your heart to do the best possible.
- Perform scrupuously your duties to those you have pledged loyalty unless they be contrary to the laws of the gods or are designed to unlawfully injure another.
- Love the land of your birth and honor all lands through which you pass.
- Seek always knowledge in all things and places that you may not overbear in your judgement.
Duties of a Chongun Warrior
The Chongun Warriors were established to defend and protect all people of the Kingdoms, regardless of any rank or status a person has. Chonguns are sworn to uphold the laws of the Kingdoms and ensure they are properly enforced. We will not remove brands for murder, theft, or attempted murder/theft unless an injustice has been commited onto the branded. Such brands are given to warn the Kingdom of dangerous and harmful people. Anyone that would steal another man's life or property is a threat to all good and innocent people. For such a crime, we shall not pardon you.
Chonguns do not fight for any Royal families, Gods, or similar groups. Our entire purpose is to defend the people and look after their best interests. Remember, it was MaDOg, the first Chongun Elder, who killed Orb to protect the people against the villainous power of the Darkstaff and SaGu. And if such a time were to come again, any Chongun would willingly perform such a duty.
Chonguns do not retreat in battle. We will stand up to anyone, regardless of how strong that person may be or what rank they have. We do not back down and nor shall we ever. We shall willingly aid our friends in any way we can, often putting our own lives in constant jeopardy to do so .
A Chongun shall honor his given word. When we make a promise, we mean it. Our word is our bond and no Chongun shall lie for any reason. Also, Chonguns hold respect for other living beings. We do not kill unless provoked or in defence of the Kingdoms.
Peacocks' Principals of War
The principle of maneuver
After that, comes tactical maneuvering,than which there is nothing more difficult. The difficulty of tactical maneuvering consists in turning the devious into the direct, and misfortune into gain. [7:3] Let your rapidity be that of the wind, your compactness that of the forest. In raiding and plundering be like fire, is immovability like a mountain. Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt. [6:19] Now a soldier's spirit is keenest in the morning; by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp. A clever general, therefore, avoids an army when its spirit is keen, but attacks it when it is sluggish and inclined to return. This is the art of studying moods.[7:28] Disciplined and calm, to await the appearance of disorder and hubbub amongst the enemy:--this is the art of retaining self-possession. [7:30] To be near the goal while the enemy is still far from it, to wait at ease while the enemy is toiling and struggling, to be well-fed while the enemy is famished:--this is the art of husbanding one's strength. [7:31] To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array:--this is the art of studying circumstances. [7:32]
The principle of the objective
Move not unless you see an advantage; use not your troops unless there is something to be gained; fight not unless the position is critical. [12:17] No ruler should put troops into the field merely to gratify his own spleen; no general should fight a battle simply out of pique. Anger may in time change to gladness; vexation may be succeeded by content. But a kingdom that has once been destroyed can never come again into being; nor can the dead ever be brought back to life. [12:18-21] The principle of the offensive Thus the highest form of generalship is to balk the enemy's plans; the next best is to prevent the junction of the enemy's forces; the next in order is to attack the enemy's army in the field; and the worst policy of all is to besiege walled cities. [3:3] To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself. Thus the good fighter is able to secure himself against defeat, but cannot make certain of defeating the enemy. [4:2-3] Security against defeat implies defensive tactics; ability to defeat the enemy means taking the offensive. Standing on the defensive indicates insufficient strength; attacking, a superabundance of strength. [4:5]
The principle of surprise
All warfare is based on deception. [1:18] Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are ear. [1:19] Hold out baits to entice the enemy. Feign disorder, and crush him. [1:20] The spot where we intend to fight must not be made known; for then the enemy will have to prepare against a possible attack at several different points; and his forces being thus distributed in many directions, the numbers we shall have to face at any given point will be proportionately few. [6:16] Rapidity is the essence of war: take advantage of the enemy's unreadiness, make your way by unexpected routes, and attack unguarded spots. [11:19] The principle of economy of force By discovering the enemy's dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy's must be divided. We can form a single united body, while the enemy must split up into fractions. Hence there will be a whole pitted against separate parts of a whole, which means that we shall be many to the enemy's few. And if we are able thus to attack an inferior force with a superior one, our opponents will be in dire straits. [6:13-15]
The principle of mass
It is the rule in war, if our forces are ten to the enemy's one, to surround him; if five to one, to attack him; if twice as numerous, to divide our army into two. If equally matched, we can offer battle; if slightly inferior in numbers, we can avoid the enemy; if quite unequal in every way, we can flee from him. Hence, though an obstinate fight may be made by a small force, in the end it must be captured by the larger force. [3:8-10]
The principle of unity of command
Thus we may know that there are five essentials for victory: He will win who knows when to fight and when not to fight. He will win who knows how to handle both superior and inferior forces. He will win whose army is animated by the same spirit throughout all its ranks. He will win who, prepared himself, waits to take the enemy unprepared. He will win who has military capacity and is not interfered with by the sovereign. But when the army is restless and distrustful, trouble is sure to come from the other feudal princes. This is simply bringing anarchy into the army, and flinging victory away. [3:16-17]
The principle of simplicity
Now the general who wins a battle makes many calculations in his temple ere the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat, how much more no calculation at all! [1:26]
The principle of secrecy
On the day that you take up your command, block the frontier passes, destroy the official tallies, and stop the passage of all emissaries. [11:63] It is the business of a general to be quiet and thus ensure secrecy; upright and just, and thus maintain order. He must be able to mystify his officers and men by false reports and appearances, and thus keep them in total ignorance. By altering his arrangements and changing his plans, he keeps the enemy without definite knowledge. By shifting his camp and taking circuitous routes, he prevents the enemy from anticipating his purpose. [11:35-37]
