Heaven Official's Blessing: Vol. 1

Hua Cheng (Flower City) is perhaps the most enigmatic character in Heaven Official’s Blessing. Heralded by silver butterflies, he is first introduced as a mysterious guide, carefully leading Xie Lian through a perilous forest. However, this figure is also the infamous Ghost King who once defeated 33 martial and civil gods, burning their temples when they refused to honor their agreement. “His behavior was unpredictable: sometimes he would carry out a massacre in cold blood, and sometimes do odd acts of kindness” (166). This contradiction—capable of both destruction and gentle devotion—makes Hua Cheng a character who defies traditional morality. Despite being a ghost, he commands many followers, second only to the Heavenly Emperor, challenging the conventional hierarchy of gods and spirits.

Though many speculate on it, there is little clear about Hua Cheng’s true identity at this point in the novel. His physical form remains uncertain as he shapeshifts at will—an ability unique to supreme Ghost Kings. He always wears red, which symbolizes luck and joy traditionally associated with weddings. Intricate silver vambraces adorn his true form, featuring motifs of maple leaves, butterflies, and beasts that signify both transience and resilience. The chains that jingle with every step mark him as an outsider, a status the author emphasizes by stating that his design draws inspiration from the Miao ethnic group. This cultural distinction reinforces Hua Cheng’s liminal status—neither fully ghost nor mortal, neither god nor enemy.

Hua Cheng’s presence is particularly disruptive to the heavens. He openly antagonizes Mu Qing and Fu Yao, recognizing them for their past betrayals. As an unparalleled swordsman, he easily vanquishes thousands of wrath-level ghosts and defeats General Pei Junior, a formidable martial god. Despite the gods’ fears that Hua Cheng harbors ulterior motives for staying close to Xie Lian, he does nothing but protect and care for him. His actions suggest an intense, long-standing devotion, as evidenced by his detailed knowledge of Xie Lian’s past—even from his days as a crown prince. Though their shared history remains unclear, Hua Cheng’s unwavering loyalty challenges the rigid distinctions between gods and ghosts, love and reverence, devotion and obsession.

Mu Qing (meaning “Yearning” and “Affection,” heavenly title: Xuan Zhen) is the martial god of the southwest, known for his pettiness and pride. He is infamous for destroying statues of himself that are not sculpted to his satisfaction, a reflection of his deeply ingrained insecurity and need for validation. Mu Qing has a long-standing enmity toward Feng Xin, and the pair are constantly at odds, which has been the case since their mortal days. Loud-mouthed and opinionated, he frequently mocks Xie Lian in the spiritual array, often disguising his hostility as blunt pragmatism. However, his antagonism toward Xie Lian is layered with contradictions, suggesting a complex mix of resentment, lingering loyalty, and possibly even admiration.

Originally, Mu Qing served as Xie Lian’s attendant, a position that placed him near the prince but also underscored their class difference. Despite this, Xie Lian recognized his potential and successfully petitioned the temple to train him. Eventually, Mu Qing rose to become a junior official in the heavens alongside Feng Xin, but unlike Feng Xin, he did not follow Xie Lian after his first banishment. Instead, he focused solely on cultivation, ascending to godhood through his own merit. His decision not to stand by Xie Lian could be an act of self-preservation, but it also reveals his deeply pragmatic worldview. Unlike Xie Lian, Mu Qing does not act based on idealism or personal loyalty but on what is most advantageous for survival.

Mu Qing’s relationship with Xie Lian is one of unresolved tension. He appears to enjoy Xie Lian’s suffering, as seen when he visits his rundown shrine: “He mostly looked shocked, but there was a tiny part that looked to be cheered at his misery” (233). Yet his actions contradict his apparent disdain—he actively prevents others from joining Xie Lian’s missions while ensuring he is there himself, even under the guise of Fu Yao. This duality suggests that Mu Qing is not indifferent to Xie Lian but deeply conflicted. His simultaneous desire to distance himself and stay close hints at unspoken guilt, lingering attachment, or even envy. In many ways, Mu Qing represents the harsh realities of survival in contrast to Xie Lian’s unwavering idealism—where Xie Lian falls from grace again and again, Mu Qing refuses to fall at all, even at the cost of severing his closest bonds.

Feng Xin (meaning “Wind” and “Trust/Faith,” heavenly title: Nan Yang) is the martial god of the southeast, known for his foul-mouthed, short-tempered nature. However, beneath his gruff exterior, he is dutiful and hardworking. As a mortal, he served as Xie Lian’s bodyguard, demonstrating unwavering loyalty. When Xie Lian ascended, Feng Xin followed as a junior official, reinforcing their bond as both protector and friend. Unlike Mu Qing, who distanced himself for self-preservation, Feng Xin remained by Xie Lian’s side through part of his banishment. However, their eventual falling out led to Feng Xin’s independent ascension to godhood, marking a shift in their relationship.

Feng Xin’s character is shaped by his strong moral compass and sense of responsibility. Despite being a martial god, his temples became popular among women due to a clerical error in a king’s writing, changing the meaning of “Ju Yang” (his heavenly name at the time) from “Perfect Sun” to “Tremendous Masculinity.” As a result, women prayed to him for sons and their husbands’ virility, a profoundly ironic fate for someone who is notably uncomfortable around women: “He had never been good with women” (160). Though exasperated by these prayers, Feng Xin listens dutifully, reflecting his commitment to his followers even in situations that frustrate him. This sense of duty underscores his character—he tries to do what is right, even when it is inconvenient or personally uncomfortable, though he will complain loudly.

Feng Xin’s relationship with Xie Lian is complex. He initially reacts with anger when his palace is destroyed, but upon realizing it was Xie Lian’s accidental doing, he simply leaves the spiritual array without further hostility. This moment highlights his lingering attachment to Xie Lian, despite their estrangement. Like Mu Qing, Feng Xin disguises himself (as Nan Feng) to assist Xie Lian, indicating that, despite their past, he still feels compelled to protect him. His actions reveal a man who struggles with resentment yet remains loyal—unable to abandon the friend he once swore to serve.

Pei Xiu, commonly referred to as General Pei Junior, is a martial god and the direct subordinate of General Pei Ming. His name means “constellation,” reflecting his steady, composed nature. Although he appears mild-mannered and dutiful, he is deeply ambitious and willing to act with ruthless pragmatism when necessary.

Pei Xiu played a significant role in the invasion of the Banyue Kingdom, which was part of his Heavenly Tribulation. His task was to lead the massacre of the Banyue forces, an act that cemented his ascension but also left behind lingering consequences. While he oversees Banyue Pass in the present, the true source of its vengeful spirits is Xuan Ji, a wrath-level ghost with a personal vendetta. Pei Xiu does not actively orchestrate the massacre of mortals at Banyue, but he remains complicit in its unresolved hauntings.

Unlike his superior, Pei Ming, who thrives on charisma and political maneuvering, Pei Xiu takes a more detached, calculated approach. However, he is still bound by the celestial hierarchy and operates within its rules, showing little remorse for the lingering ghosts of his past. His character serves as a reminder that not all gods are benevolent—some are merely more skilled at justifying their past actions.

Xuan Ji (meaning “Mysterious Concubine”) is a vengeful spirit and a former mortal general whose story intertwines with Pei Ming and Pei Xiu. Once a high-ranking female military commander, Xuan Ji’s life was defined by her obsessive love for Pei Ming, which ultimately led to her downfall. She was originally an accomplished leader, but her fixation on him caused her to lose sight of everything else, culminating in her death by suicide after he abandoned her. However, even in death, she refused to let go, transforming into a powerful wrath-level ghost fueled by vengeance.

Xuan Ji’s grudge against Pei Ming is deeply personal—she despises him for rejecting her, but her hatred is rooted in unresolved love, jealousy, and humiliation. Unlike other vengeful ghosts, her rage is not random; she specifically targets Pei Ming’s subordinates and worshippers. Pei Ming refuses to confront her directly, consistently avoiding responsibility for his past actions. Instead, he delegates the task of dealing with her to Pei Xiu, treating her grudge as an inconvenience.

Her presence in the novel reinforces the imbalance of power between gods and mortals, as well as the gendered dynamics of Pei Ming’s unchecked authority. While Pei Ming’s past actions have little impact on his celestial standing, Xuan Ji’s suffering is eternal. This contrast highlights the novel’s discussion of who gets to move on and who is forced to remain trapped in their pain.

Despite her status as a wrath-level ghost, Xuan Ji is not entirely villainous—her bitterness stems from betrayal, not inherent malice. Her arc serves as both a cautionary tale and an indictment of the Heavenly Realm’s flawed system, where the consequences of divine negligence fall not on the gods, but on those they leave behind.

Ling Wen, Jun Wu, and General Pei are all influential heavenly officials in Heaven Official’s Blessing, each embodying different aspects of divine authority and bureaucracy.

Ling Wen (meaning “Ingenious Literatus”) is the head civil god responsible for managing the Heavenly Realm’s vast administrative system. Overworked and pragmatic, she oversees her junior officials and the communication array she originally created. Unlike most heavenly officials, Ling Wen remains relatively neutral toward Xie Lian, neither ridiculing nor ostracizing him. Instead, she assigns him his first mission, helps clear his debts, and keeps him informed about political developments in the Heavenly Realm. As one of the few female officials, Ling Wen is a rare figure of competence in a male-dominated space, emphasizing her intelligence and efficiency. However, her ability to navigate the bureaucracy without directly challenging its corruption raises questions about her complicity in the system.

Jun Wu (meaning “Lord” and “I”), the Heavenly Emperor, does not physically appear in this section but looms as an omnipresent force. Xie Lian, once nicknamed “the prince who pleased god,” was supposedly favored by Jun Wu, yet Hua Cheng challenges this perception: “I think Jun Wu must really dislike him […] Why else would he have banished the prince twice?” (206). This contradiction highlights Jun Wu’s enigmatic role—while he is technically in charge of all heavenly officials, corruption festers under his rule. Whether Jun Wu is indifferent to injustice or actively allows it remains an open question, complicating his portrayal as a benevolent leader.

General Pei Ming (surname Pei, first name meaning “tender tea leaves,” heavenly name: Ming Guang) is a powerful martial god governing the northern regions. He is infamous for his womanizing and political ambition, prioritizing personal advancement over divine duty. Currently, his temples honor General Pei Junior, his subordinate, and Pei Ming seeks to expand his influence by orchestrating Pei Junior’s rise to power in the west by toppling the current martial god, Quan Yizhen. However, despite his military prowess, Pei Ming consistently evades accountability. Rather than confronting Xuan Ji—a vengeful ghost he wronged—himself, he delegates the problem to Pei Junior, revealing his tendency to deflect responsibility. This pattern underscores Pei Ming’s moral ambiguity; while he is undeniably competent, his self-serving nature prevents him from being an honorable god.

Together, these three officials reflect the different ways power operates in the Heavenly Realm—through bureaucracy, authority, and ambition—each revealing the flaws within a supposedly divine system.