Hundred Lands Mountain Range

Biodata

History

Settlement of the Witch of the Huai River

About a thousand years before Li Boyang’s rise, the Witch of the Huai River brought her tribe across the Central Continent to settle and cultivate the mountains. The region was then a sparsely inhabited wilderness, while the land farther south was considered uninhabitable. Nüman opposed the newcomers by interfering with water diversion and crop cultivation 60 170.

The witch’s conflict with the local gods lasted several decades. She subdued, suppressed, or sealed numerous deities, while the Heaven-Eroding Lord—the region’s strongest Heavenly Deity at the time—joined her as an ally and military adviser. The struggle ended with Rain Master and other gods sealed within Flying Peak, while the witch herself was divided up and devoured. The present Mountain Folk are described as likely descendants of her tribe 60 170 183 214.

Independence from the Guifang Kingdom

The threat posed by the Gods of the Five Directions produced an exceptional degree of cooperation among the local gods. They allowed Li Boyang to draw upon the mountain range’s Earth Veins, and some guarded formation nodes themselves. His final sword strike exhausted nearly all his strength and drew on the dragon veins of the entire range 82 84 86.

That strike separated the Hundred Lands Mountain Range from the Guifang Kingdom’s sphere of influence. Over the following three years, escaped slaves, neighboring villagers, spirits, and monsters migrated into the region. The Mountain Folk population more than doubled, while some gods extended their Earth Veins and waterways toward it 91.

Reshaping the Land

After the Netherworld Lord disappeared, the separation of heaven and earth, yin and yang, was restored. Li Boyang then called upon the Undying Spring God against the two-headed Heavenly Dog and the Guirong Clan. The Spring God’s roots renewed mountains, waterways, the earth’s crust, and soil layers without destroying the cultivated fields; fertile black soil appeared beside existing farmland 180.

During the subsequent flood crisis, Li Boyang introduced organized flood control and disaster relief. He transformed Mount Yunmeng into Yunmeng Marsh, turning excess water into a regional resource rather than simply driving it away. Together with canals and irrigation works, this helped convert a devastating flood into a foundation for agricultural and commercial development 186 212 242.

Refuge and Expansion

During the upheaval of Heaven and Earth Primordial Qi, the range remained one of the few comparatively stable regions alongside Great Xia. Mountain Folk brought disaster victims into its borders, and the region became a prosperous safe zone while neighboring lands suffered 276 328.

The later transformation of heaven and earth greatly enlarged its waterways. Over ten years, Yunmeng Marsh expanded from eight hundred li to eighty thousand li, making formerly manageable waters far more dangerous 636.

Conflict with the Federation of the Xia culminated in the Battle for Kunlun, fought around Xingtian City across more than half of Kunlun. The Mountain Folk ended the war decisively, and Xingtian City and the incorporated Kunlun lands became part of the Mystic Garden Barrier. Fu Kui subsequently helped establish a competitive, largely “cold war” relationship between the two powers 646 647 648.

The Mountain Folk’s destruction of the Wondrous Tree of Seven Treasures with orbital cannons later demonstrated their strength to the Three Realms. Suirenshi described the strike as the beginning of the Mountain Folk’s age, while Lü Yan argued that their power could establish peace and the next era’s order 921.

Geography and Major Locations

The range is introduced as Southern Chu’s most famous mountain range, with mountain gods and river gods continually appearing and falling. Its complex terrain remains a major constraint on transportation even after extensive development 2 474.

Preserved Wilderness

• Spring God’s territory: An untouched ecosystem enclosed by mountains, with only a river channel connecting it to Yunmeng Marsh; many of the Gods of the Hundred Lands dwell there 577.
• Southern coastal forests: Remain comparatively undeveloped after flood survivors move north. Development is deferred out of consideration for the Great Chun Tree God 577.
• Boundary forests and valleys: Deliberately retained as homes for gods who do not wish to live in Mountain Folk settlements 882.

Governance and Membership

Organization

• Celestial Person–village structure: Li Boyang maintains a binary organizational structure centered on the Celestial Person and individual villages, rather than building a conventional centralized state 520.
• Hundred Lands Assembly: Village representatives participate in regional decisions. Every representative supports Lu Huaijin’s East Sea pilot-site proposal 648.
• Personal authority: Li Boyang’s prestige makes even gods observe the safety of Xirang roads. The Undying Spring God is also willing to yield to him 387.
• Limited prohibitions: Xiluo contrasts the range’s relatively few restrictions with Great Xia’s regulation of clothing, food, housing, travel, and ceremonies 391.
• No separate coercive apparatus: Li Jingshu repeatedly rejects Lu Huaijin’s proposed armed emergency-response department, with Li Boyang’s backing 419.

Admission and Integration

Li Boyang declares that the range is not his possession and welcomes humans, spirits, gods, and Dao seekers who accept its rules. This openness does not make entry or full membership unconditional: navigation maps later function as passes, and even established visitors can struggle to enter without authorization 391 559.

Wu Xian interprets the region’s long-term policy as the creation of a shared core population drawn from all intelligent beings. Later, Ao Mo understands genuine integration to require a willingness to join the community without retaining outside roots that could divide one’s loyalties 532 862.

Rights of Gods Who Withdraw

Gods who leave Mountain Folk settlements remain members of the Hundred Lands Mountain Range under an inviolable rule established by the Dao Ancestor. The leadership deliberately preserves monitoring blind spots for them rather than forcing them to accept an urban, technologically integrated life 882.

Inhabitants and Ecology

The Three-Eyed Population

• Roughly one in ten babies born during the two years discussed in Chapter 363 has an open third eye with a basic Thousand-Mile Eyes effect 363.
• Li Boyang worries that outsiders’ use of “Three-Eyed Clan” creates implicit discrimination and division between populations 363.
• The later designation “Three-Eyed Holy Demons,” initially somewhat derogatory, becomes an accepted name for the Mountain Folk as their power grows 636 647.

Ecological Practices

• Specially prepared Xirang stabilizes soil and links villages, spirit habitats, and wildlife habitats without damaging the environment 334.
• Domestication supports food production and agricultural labor while preserving animals that might otherwise die out 334.
• Intelligent animals are generally treated as beings capable of equal communication rather than merely as livestock 334.
• Mature settlements integrate old trees, terraces, orchards, factories, and mountain estates instead of clearing the landscape into open expanses 766.

Economy and Infrastructure

Production and Trade

• “One village, one industry”: Li Boyang promotes local specialization; Gao Family Village becomes a leather-processing center 351 367.
• Major industries: Textiles, metallurgy, ceramics, lacquerware, shipbuilding, brewing, salt production, brick and tile manufacture, and papermaking 351.
• Bronze currency: Supports expanding exchange within the region and later becomes a widely accepted, semiofficial currency in Xingtian City 367 665.
• Spatial equipment: Containers inscribed with the Heaven and Earth Talisman Incantation allow large-scale goods transport; sellers generally accept bronze coins 665.
• Export policy: The range is internally self-sufficient and exports finished industrial goods rather than raw materials. Xingtian City becomes its external commercial outlet 669.
• Divine production: Divine Abilities and Law Techniques compensate for the population’s limited labor capacity and accelerate industrial development 367 646.

Transportation

Education, Communications, and Welfare

Education and Cultivation

• Hundred Lands Compulsory Education School: Enrolls all appropriately aged children on a semi-compulsory basis. Bronze birds, spiders, and Human-Faced Fish provide transport; children from remote villages must board 418.
• Hundred Lands University: Becomes a center for inventions and prototypes at Mountain God Reservoir. Universities eventually cease to be rare within the region 799.
• Public knowledge: Antigravity technology, formation techniques, and artifact-refining methods associated with Heavenly Palace satellites are made broadly accessible through the Star God Network 799.
• Cultivation instruction: Dedicated classes teach Law Techniques and Divine Abilities, while Breathing Methods and Perception Methods spread throughout the population 444 924.

Information Services

• Prophet Daily: Provides detailed regional weather forecasts based on divination, alongside rotating sections on cultivation, technology, education, public services, requests for aid, and animated entertainment 413.
• Communications technology: Thousand-Mile Voice Transmission Talismans, radio devices, runic newspapers, and the overhead observation system attract Great Xia’s scholars and witches 524.
• Weather regulation: After the Sky Base Station is established, prolonged, large-scale weather alteration is prohibited to prevent cultivators from disrupting harvests 523.

Welfare and Its Limits

Defenses and Regional Systems

Mystic Garden Barrier

The Mystic Garden Barrier encompasses the region’s Earth Veins and waterways and operates through the Eight Trigrams. Its reach later includes incorporated territories beyond the original mountain range 621 647.

• Flood defense and growth: Holds back a South Sea tsunami while absorbing and transforming floodwater, enlarging the range 621.
• Collective reinforcement: Villagers, Butterfly People, and gods reinforce its formation cores during the disaster 621.
• Territorial connection: Allows navigation-map holders to travel between the Hundred Lands Mountain Range and incorporated Kunlun lands 647.
• Time manipulation: A later function imitates the Heavenly Realm’s torrent of time, creating a one-day-to-one-year differential and altering when falling meteors arrive 785.
• External access: The Mystic Garden Gate connects the region to outside locations, though its designated local access point remains the Grand Canal ferry crossing 909 950.

Other Protective Systems

• Spring God’s root ridge: Blocks cold currents, tides, foreign species, and Savage Wilderness deities attempting to enter from the South Sea 387.
• Yunmeng Marsh formation: A multifunctional Sha Qi–Earth Veins composite formation uses islands, fog, and the God-Binding Cord to bewilder and weaken intruders 212.
• Earth and water vein monitoring: The Supreme Purity Heavenly Palace’s control center tracks disturbed nodes and their movement across the region 863.
• Orbital weapons: Heavenly Palace satellite arrays support high-altitude attacks; Li Jingshu directs the Taiyi Orbital Cannon from within the range 909 924.

External Relations

• Guifang Kingdom — Former regional power whose influence is broken by Li Boyang’s sword strike. The former dividing chasm later becomes the Hundred Lands Grand Canal 91 203 239.
• Great Xia / Federation of the Xia — A source of visiting scholars and witches, then a strategic competitor. Wu Xian fears the range may surpass Great Xia by attracting talented people and incorporating other intelligent populations 524 532.
• Xingtian City — Joins the Hundred Lands Mountain Range, produces mechanical beasts, and serves as an industrial export outlet. Its territory becomes covered by the Mystic Garden Barrier 646 647 669.
• Longbo Kingdom — Chosen as a steadfast East Sea ally and pilot site for integrating local earth and water veins. Its alliance brings wealth, resources, and cultivation opportunities, while Longbo Square becomes a busy transit and trading hub 648 761.
• South Sea powers — Repeated sources of flooding, invading deities, and monsters. Protecting the southern boundary remains a major concern even after the construction of the root ridge 287 387 621.