Beast-controlling fairy clan

Jiufengling, inside the Zhou family ancestral temple.

In front of the vast majority of Zhou family members, Zhou Wende, the supreme elder of the Zhou family, solemnly announced various reform regulations for the Zhou family.

According to what he said, since the Zhou family is now officially inherited as an immortal cultivating family, it should continue its inheritance like other major cultivating immortal families in the future.

So the first thing to change is to organize the characters and change the names.

The world is pure and clear, the Tao is respected, the family is respected, and the mind is right. These twelve characters are the Zhou family characters that Zhou Wende and the clan chiefs and elders have agreed on.

From now on, starting from Zhou Wende, all new-born children will be named according to these twelve characters.

And because the Zhou family monks are now older and younger, the specific word generation that should be used is divided into fifty-year generations starting from Zhou Wende's ancestors.

According to this classification, the Zhou family currently has two members of the Ming generation, namely the supreme elder Zhou Mingde and the great elder Zhou Mingshan.

There is only one person in the generation named Chong, the second elder Zhou Chongshan.

There are two people from the Dao generation, the third elder Zhou Daoquan and the clan leader Zhou Daoyi.

There are three people in the Shou generation, all of whom are members of the Zhou family who are over 100 years old.

The generation with the word family has the most people, sixty-seven people.

There are also thirty-three monks in the zheng generation, and this generation will be used for more than ten years.

According to this ranking, Zhou Chun, Zhou Yong, monks of the same age, and Zhou Jingwen, who is thirty-five years old, form the zheng generation.

Zhou Fei, whom Zhou Chun knew before, was ranked in the family generation.

Zhou He, the peak master of Baozhi Peak, is also ranked in the family generation.

After the generation is arranged, when the clan members within three generations call each other, they must refer to each other as grandparents, uncles, aunts, brothers and sisters.

Among peers, they are judged by their age.

In this way, Zhou Chun ranked thirteenth among the monks of the zheng generation, which was a bit older than most of the monks of his generation.

In order to make it easier for each Zhou family monk to know each generation of the clan, a handbook was specially distributed to each Zhou family monk at the scene, which listed in detail the generation and peer rankings of the current monks in the Zhou family.

Those Zhou family monks who were not present will also receive the same payment in the future.

Obviously, the purpose of this arrangement of characters and names is to unite all Zhou family monks, both inside and outside, and to increase their sense of identity with the family and with other tribesmen.

With blood ties as the bond and the names of relatives as buttons, all the Zhou family monks are connected together, allowing them to truly recognize the Zhou family as a big family.

Zhou Mingde and the other senior officials of the Zhou family have good intentions.

And because Zhou Mingde and other senior Zhou family leaders took the lead in changing the name, even if some Zhou family monks felt uncomfortable with the sudden appearance of more uncles and elders, they could only endure it and could not object.

Of course, in order to eliminate the discomfort felt by some of the Zhou family monks, Zhou Mingde also made a serious statement on the spot. He would never allow any Zhou family monk to bully other senior members by relying on his seniority and longevity. Low tribesmen.

And considering that some people's names may not be catchy after being added to the character generation, today's Zhou family monks are allowed to still call themselves by their original names when they call themselves externally.

All in all, the word generation was created to unite the monks of the Zhou family, and it must not be allowed to become something that hinders the unity of the monks of the Zhou family.

After Zi generation, Zhou Mingde quickly announced a second change.

That is to rank the status of the existing Zhou family monks based on their cultivation, achievements, and qualifications.

The highest level is the supreme elder, followed by the clan leader, and then the elder.

Below the elders, there are three levels: core tribesmen, elite tribesmen, and ordinary tribesmen.

From now on, whether it is the annual welfare offerings, the right to exchange and use certain family resources, or the right to practice secret arts, they will be graded according to the status of each Zhou family member.

Even in the future, when there are conflicts between clan members and it is difficult to tell who is right and who is wrong, the clan leaders and elders will tend to favor the party with higher status when judging right and wrong.

According to this rule, the masters of every spiritual peak in Jiufeng Ridge except Pagoda Peak will automatically become the core members of the family.

Tribesmen who have reached the later stage of Qi refining will automatically become elite members of the family, while the rest will be ordinary members.

This set of identification standards will be effective within the next ten years.

That is to say, ordinary tribesmen like Zhou Chun and others can be automatically promoted to elite tribesmen as long as they can reach the advanced stage of Qi refining within ten years.

Of course, if an ordinary tribesman performs well, makes enough contributions to the family, or has very good qualifications, he can be promoted to an elite tribesman, or even a core tribesman, even if his cultivation level is not at the late stage of Qi Refining.

Obviously, compared to just hearing the word-of-mouth rankings, this status recognition is a real benefit.

This set is somewhat similar to the elite disciples, inner disciples, and outer disciples in the sect, or it may be said that they have just changed their names.

With this status grading system, in the future, in order to improve their treatment and obtain more cultivation resources, ordinary tribesmen and elite tribesmen must work hard to improve their cultivation and accumulate merits in order to become core tribesmen.

This highly motivating change was undoubtedly accepted by all the Zhou family monks on the spot.

Afterwards, Zhou Mingde mentioned the third change.

This change is about the regulations for Zhou family monks to join the sect and get married in the future.

The Zhou family will not prevent their clan members from joining other sects in the future. On the contrary, they will provide certain help and subsidies.

But these are not free.

If a Zhou family monk joins the sect and accepts subsidies and help from the Zhou family, but fails to successfully build the foundation before the age of sixty and fails to become an inner disciple of the sect, he will have to return to the family and work with peace of mind in the future. Family service, or returning the money and goods subsidized by the family to oneself.

At the same time, if a monk of the Zhou family wants to leave the family due to personal marriage reasons, he must compensate the family for the various resources that have been spent on him over the years, and he must not secretly teach the family secrets or leak family secrets.

On the other hand, if a foreign relative monk is brought to the family due to personal marriage, the family will also receive a reward.

Judging from this third change, the Zhou family's family tradition is still extremely open-minded. At least Zhou Mingde and the other senior officials are such open-minded people.

At least Zhou Chun accepted it as his own. If he wanted to join a certain sect or leave the family for a beloved woman, the family's enlightened approach would make him very grateful and remember it for the rest of his life.

Of course he would never do such a thing.

Those cultivating sects don't say whether they are good enough to enter or not. After entering, people who are not extremely qualified will not necessarily be treated as well as those in the Zhou family, and they will even be squeezed and restrained even more.

After announcing these three major changes, Zhou Mingde went on to announce some new clan rules.

For example, it is strictly forbidden to provoke sects and big families such as the Qinglian Temple in Jingguo, which have Yuanying monks and Jindan monks. It is strictly forbidden to actively provoke some forces in Jingguo, which are controlled by Zifu monks. It is strictly forbidden to cheat, kill and seize treasures in the name of the Zhou family. , ruining the reputation of the Zhou family, etc.

Correspondingly, the restriction that the Zhou family monks were not allowed to leave the Jiufeng Ridge Mountain Gate was lifted.

From now on, if the monks of the Zhou family want to leave Jiufengling Mountain Gate, as long as they have valid reasons, they must apply to the clan leader in advance, and they can leave after approval.

In this way, after staying in the ancestral temple for more than an hour, listening to the supreme elder Zhou Mingde announce and explain various reform decisions and clan rules, Zhou Chun and other Zhou family monks were able to break up and leave.

And this announcement at the clan meeting in the ancestral temple has naturally aroused heated discussions among the monks of the clan.

Even when he was sitting in Jing Ling Pavilion, Zhou Chun would hear several clan uncles and clan brothers discussing this matter.

He also expressed some of his own opinions, most of which were words of agreement and support.

There is no rule without rules. At least in Zhou Chun's view, the changes made by Zhou Mingde and other senior leaders of the Zhou family have positive effects, and the benefits far outweigh the disadvantages.

Now the monks of the Zhou family are discussing it heatedly, just because they are not used to these reform measures.

Once they get used to it, they won't care about it anymore.