Guo Jing

Guo Jing (pinyin: Guō Jìng, jyutping: Gwok3 Jing6, simplified: 郭靖, traditional: 郭靖) is one of the most revered martial artists and heroes of the Song Dynasty.¹ Initially raised in the Mongol steppes, he rose to become the Northern Xia[^beixia] of the Five Greats and defender of Xiangyang.²

Southern Song Dynasty¹

Known for his unwavering loyalty to the Song dynasty and mastery of the Eighteen Palms of Dragon-subduing, he played a pivotal role in defending the empire’s borders against Mongol invasion during the late 12th and early 13th centuries.

As a young man, Guo Jing gained fame for his role in the Second and Third Huashan Summits, and his contributions to the Mongol campaign against the [Khwarazmian Empire].³

In his later years, he served as the de facto military commander of Xiangyang, where he and his wife Huang Rong led the city’s defense against Mongol forces for many years. He ultimately sacrificed his life defending the city during its fall to Kublai Khan’s⁴ army.

Biography

Birth and infancy

Ancestral heritage

Guo Jing descended from Guo Sheng,⁵ the Star of Earthly Blessing from the legendary 108 Heroes of Liangshan in Water Margin. Though born in Mongolia, his ancestral roots lay in Shandong Province,⁶ from where his family had fled to escape Jin oppression.

Guo Jing’s father, Guo Xiaotian, was a patriot living in Lin’an⁷ who formed a sworn brotherhood with Yang Tiexin who shared his loyalty to the Song Dynasty. Both men had their wives with child when they encountered the Daoist priest Qiu Chuji at Ox Village.

The expecting fathers requested Qiu Chuji to name the unborn children. He named them Guo Jing and Yang Kang, after the Jingkang Incident,⁸ when the Jin Empire⁹ captured the Song emperors, to remind them of the humiliation and national grievances against the Jin. The expecting fathers agreed that if the children were born a boy and a girl, they would marry, and if they were both boys, they would be sworn brothers.

They were besieged by Jin forces that they managed to repel. One of the Jin soldier was injured but not killed. Yang Tiexin’s wife, Bao Xiruo, nursed him back to health. This man turned out to be Wanyan Honglie, the Sixth Prince of the Jin Empire. He was grateful for her kindness and had fallen in love with her.

Wanyan Honglie worked with Song traitor Duan Tiande to attack Ox Village and Guo Xiaotian perished during the raid. Duan Tiande captured Li Ping, pregnant with Guo Jing at the time, but she managed to escape northward through a fierce snowstorm into Mongolia, where she gave birth to Guo Jing in the midst of a battle.

Life on the steppes

At age six, Guo Jing lived with his mother in a small yurt on the Mongolian steppes, spending his days herding sheep. Though slow of speech and thought, he showed early signs of bravery and righteousness. The encounter that would shape Guo Jing’s destiny occurred when he was herding sheep on an October day when winter’s chill was beginning to set in.

A black eagle attacked his sheep, leading one small lamb to flee in terror toward the east. Guo Jing chased the stray animal for seven or eight li, far from his usual grounds. As he finally caught the lamb, he heard distant rumbling sounds that he initially mistook for thunder. The sounds grew louder, eventually accompanied by the noise of shouting men and neighing horses. Guo found himself witnessing an epic battle between Mongol forces—the clash that would determine Temüjin’s rise to power.

Hidden in the brush among dry grass and shrubs, young Guo watched in fascination as cavalry charged across the steppes, their colourful banners and white-tufted spears creating a magnificent spectacle. The battle raged throughout the day, with eagles soaring overhead and the ground shaking under thousands of hooves. When the fighting ended, Guo discovered a wounded warrior—the great general Jebe—hiding near his family’s yurt.

The injured general’s face was covered in blood, and his black horse bore wounds on its legs. Despite the danger, six-year-old Guo brought water from their family’s jar and fed the stranger pieces of cooked mutton. When Jebe’s pursuers arrived demanding information, Guo cleverly misdirected them by driving the distinctive black horse in the opposite direction, allowing the general to remain concealed in a large haystack until the danger passed.

This act of instinctive courage and quick thinking from such a young child impressed Jebe deeply. In gratitude, he offered Guo a thick golden bracelet, but the boy refused, saying his mother had taught him to help guests without accepting gifts. This response further amazed the grizzled warrior, who recognised the moral foundation that would define Guo’s character.

This act of courage and quick thinking, remarkable for such a young child, would prove to be the foundation of Guo Jing’s future relationship with the Mongol leadership.

Rise in Mongol society

Impressed by the young boy’s courage and quick thinking, Temüjin took Guo Jing and his mother under his protection. They were moved to the main encampment, where Guo grew up alongside Temüjin’s own children. He formed an especially close bond with Tolui, the Khan’s fourth son, and they became anda, sworn brothers in the Mongol tradition.

During this time, Guo trained under the great archer Jebe, whose life he had saved. Despite his general slowness in learning, Guo showed remarkable aptitude for archery. His most famous feat during this period was shooting down two eagles with a single arrow, a display of skill that amazed even the seasoned Mongol warriors. This accomplishment earned him great respect among the tribes and cemented his position in Temüjin’s court.

Guo also mastered traditional Mongolian wrestling, skills that would later prove invaluable in combat against various opponents throughout his martial arts career.

Training under the Seven Eccentrics

The Seven Eccentrics of Jiangnan journeyed to Mongolia in search of Guo Jing after making their wager with Qiu Chuji to train the son of Guo Xiaotian. Upon finding the six-year-old boy in the Mongol steppes, they were initially dismayed by his apparent lack of natural talent, but his earnest nature and unwavering effort gradually won their respect.

Each Eccentric contributed their speciality: Ke Zhen’e, the blind master who demonstrated that physical limitations need not prevent mastery; Zhu Cong, whose intelligence-based methods taught Guo to think before acting; Han Baoju, who built upon the boy’s natural horsemanship; Nan Xiren, the silent staff expert; Han Xiaoying, whose sword techniques provided grace to balance his straightforward approach; Zhang Asheng, the mighty warrior; and Quan Jinfa, master of hidden weapons.

Where gifted students might master a technique in days, Guo would spend months perfecting the same movements through endless repetition. His philosophy of “when others practice for one day, I practice for ten” became the foundation of his development, transforming perceived weakness into genuine strength.

Their training was dramatically interrupted when they encountered Mei Chaofeng and Chen Xuanfeng. Zhang Asheng was killed in the ensuing battle, and young Guo accidentally killed Chen Xuanfeng during the chaos, providing his violent introduction to the jianghu’s deadly realities.

Encounters with new shifus

As Guo Jing prepared to journey south for his appointment at Jiaxing,¹⁰ his martial arts education expanded beyond the Seven Eccentrics. During his time in Mongolia, he received crucial additional instruction from several renowned masters who happened to visit the steppes.

Ma Yu, leader of the Quanzhen Order, recognised the boy’s potential for internal cultivation despite his apparent slowness. Conducting clandestine midnight training sessions on a steep cliff face to avoid complications with the Seven Eccentrics, Ma Yu taught him Daoist breathing techniques and basic internal energy cultivation. These secret lessons built Guo’s foundation in neigong,¹¹ proving invaluable when he later encountered the Nine Yin Manual.

When the Seven Eccentrics discovered these secret lessons and suspected Mei Chaofeng was teaching Guo forbidden techniques, Ma Yu revealed himself. Using his superior martial arts, he frightened away Mei Chaofeng and resolved the misunderstanding between the Eccentrics and himself. Other Quanzhen masters including Wang Chuyi and Qiu Chuji also contributed when they visited, teaching him the basics of the Big Dipper Formation.

Early military experience

As he grew older, Guo Jing participated in several military campaigns under Temüjin’s banner. His most significant early contribution came during the rebellion of Jamukha, where he helped thwart an assassination attempt against Temüjin. During a night raid by Jamukha’s forces, Guo’s keen ears detected the approaching assassins, allowing him to warn the Khan’s guards. This act of loyalty, combined with his growing martial prowess, led to his betrothal to Temüjin’s daughter Huazheng.

During this period, Guo demonstrated remarkable skill in mounted combat, combining the horse-riding techniques learnt from Han Baoju with Mongol military tactics. His archery, already exceptional, became legendary among the tribes. He could hit targets while riding at full gallop and was known for his ability to anticipate enemy movements through superior battlefield awareness.

After proving his valor in multiple engagements, he earned the prestigious title of Golden Blade Prince Consort, reflecting both his combat prowess and his engagement to the Khan’s daughter. His successful leadership of several raids against rival tribes demonstrated how effectively he could integrate Chinese martial arts principles with traditional Mongol cavalry warfare tactics.

Preparation for journey south

As his eighteenth year approached, Guo began preparing for his promised duel at the Jiaxing Pavilion. The Seven Eccentrics intensified their training, particularly focusing on refining his understanding of the more sophisticated aspects of Chinese martial arts. His masters knew he would face skilled opponents in the South and worked to ensure he could adapt his straightforward fighting style to handle more subtle and complex techniques.

By this time, Guo had mastered the foundational techniques of the Seven Eccentrics, each contributing to different aspects of his fighting ability. He had learnt armed and unarmed combat, the principles of force redirection, and various weapon techniques. His Mongolian military experience had taught him practical combat applications, while the Quanzhen internal arts had built his foundation in energy cultivation. Though still considered slow-witted by many, his perseverance and practical experience had molded him into a formidable warrior.

The sworn brotherhood with Tolui

During his years in Mongolia, Guo Jing formed an especially close bond with Tolui, Temüjin’s fourth son. They became anda in the traditional Mongol fashion, a relationship that would have profound implications for Guo’s later conflicts. This brotherhood represented more than friendship—it was a sacred bond that made his eventual break with the Mongol Empire even more personally devastating.

Their relationship exemplified the cultural bridge Guo represented between Chinese and Mongol societies. Tolui appreciated Guo’s straightforward nature and moral consistency, while Guo admired Tolui’s military acumen and loyalty to family. This brotherhood would later complicate Guo’s position when Tolui’s son Möngke Khan led Mongol forces against Chinese territories.

Journey to Jiaxing

At eighteen, Guo Jing journeyed south to fulfill the agreement between the Seven Eccentrics and Qiu Chuji, which required him to meet Yang Kang for a martial arts contest.

During his journey south from the Mongol steppes, he encountered Huang Rong, daughter of Huang Yaoshi the Eastern Heretic. Near Zhangjiakou,¹² exhausted and rain-soaked, Guo Jing encountered what appeared to be a beggar boy shivering in the downpour. When this stranger—later revealed as Huang Rong—requested his steamed buns and red horse, valuable possessions by Mongol standards, Guo offered them without hesitation. This act of selfless generosity revealed the core virtue that would define his heroism. Huang Rong, testing his character through deliberate deception, found herself genuinely moved by his unthinking kindness.

Their meeting became the foundation of a partnership where her brilliant intellect would complement his unwavering integrity, forming the emotional cornerstone of Guo Jing’s life.

Upon arriving in the Central Plains, Guo Jing’s first major encounter was at the Drunken Immortal Tavern in Jiaxing, where he was meant to meet Yang Kang for their predetermined contest. However, the reunion of Yang Tiexin and Bao Xiruo complicated matters dramatically. When the couple was pursued by forces from Prince Zhao’s Mansion led by Sha Tongtian and Peng Lianhu, both chose suicide rather than capture, leaving their son Yang Kang orphaned in all but name.

The scheduled contest became meaningless when Qiu Chuji, disgusted by Yang Kang’s corrupt character, conceded defeat to the Seven Eccentrics. Instead, a new challenge was arranged: a confrontation at the Yanyu Lou during the Mid-Autumn Festival,¹³ where the various factions would settle their differences through combat.

Adventures in Prince Zhao’s Estate

During his early adventures in Prince Zhao’s Estate, Guo Jing inadvertently consumed the strange blood of Ginseng Immortal Old Monster Liang Ziweng’s belly snake, which gave him immunity to most poisons and significantly increased his internal strength. This accidental enhancement would prove crucial in his later encounters with various venomous enemies.

When Wang Chuyi was poisoned and trapped in the mansion, Guo Jing and Huang Rong infiltrated the compound to steal the antidote. During this mission, Huang Rong used her wit to repeatedly outmaneuver Ouyang Ke, Peng Lianhu, and Sha Tongtian, while Guo Jing fought against these formidable opponents.

Mu Nianci’s martial arts competition

During their travels, Guo Jing and Huang Rong witnessed Mu Nianci’s martial arts competition where she sought a worthy husband. The event became complicated when Yang Kang appeared, leading to confrontations that revealed the complex relationships between the various characters. Guo Jing’s involvement in these events demonstrated his growing confidence in martial combat and his loyalty to his friends.

Meeting Hong Qigong

During their travels together, Guo Jing and Huang Rong encountered Hong Qigong, the Northern Beggar and chief of the Beggars’ Guild. Impressed by Huang Rong’s exceptional culinary skills and Guo Jing’s honest character, Hong Qigong agreed to teach Guo the Eighteen Dragon-subduing Palms. Over the course of two months, Hong Qigong taught Guo the first fifteen palm techniques, with the final three to be completed later.

Adventures at Taihu Lake

The encounters at Taihu Lake¹⁴ proved pivotal in Guo Jing’s development. At Guiyun Manor, he met Lu Chengfeng, whose hospitality masked deeper political complexities. The manor became a gathering point for various martial artists, each with their own agendas.

It was here that Qiu Qianzhang appeared, attempting to “muddy the waters” for his own profit, demonstrating to Guo the duplicitous nature that pervaded the martial world. More significantly, this was where Guo first encountered Huang Yaoshi in person, leading to the complex relationship with his future father-in-law that would define much of his romantic life.

The climactic confrontation involved using Yang Kang as an unwitting tool to kill Duan Tiande, finally achieving vengeance for his father’s death. This indirect approach to justice troubled Guo’s straightforward nature, but Huang Rong’s clever manipulation ensured that justice was served without compromising Guo’s principles.

The Baoying incident

At Baoying,¹⁵ Guo Jing and Huang Rong encountered Cheng Yaojia, a Quanzhen Order disciple who had fallen victim to Ouyang Ke’s predatory behavior. The rescue mission not only demonstrated Guo’s protective instincts toward the innocent but also completed his training in the Eighteen Dragon-subduing Palms when Hong Qigong taught him the final three techniques as a reward for the successful rescue.

This incident highlighted the broader pattern of corruption and abuse that pervaded the martial world, with powerful figures like Ouyang Ke using their status to prey upon the vulnerable. Guo’s immediate intervention, despite the personal risk, exemplified his developing sense of chivalric responsibility that would later evolve into his famous principle of serving country and people.

Peach Blossom Island and the Nine Yin Manual

A crucial chapter in Guo Jing’s development occurred when he visited Peach Blossom Island, home of Huang Yaoshi. There, he met Zhou Botong, the eccentric martial artist known as the Old Wild Child. Though initially antagonistic, they formed a strong bond and became sworn brothers despite their age difference.

Zhou Botong taught Guo Jing the Seventy-Two Styles Vacant Fist, a sophisticated boxing technique that emphasised flexibility and unpredictability. More importantly, he introduced Guo Jing to the Technique of Ambidexterity which allowed him to use two different martial arts simultaneously. Surprisingly, the typically slow-learning Guo Jing mastered this complex technique quickly, while his intellectually gifted wife Huang Rong could not grasp it at all.

Perhaps most significantly, through Zhou Botong, Guo Jing gained access to the Nine Yin Manual, the most coveted martial arts treatise of that era. Zhou Botong, forbidden by his senior Wang Chongyang from learning its contents, tricked Guo Jing into memorising the entire manual. This unexpected acquisition would prove transformative for Guo Jing’s martial arts development, providing him with profound insights into internal energy cultivation and advanced combat techniques.

Hong Qigong arrived on the island to help Guo Jing in his suit for Huang Rong’s hand, but Ouyang Feng also appeared wanting to arrange marriage between his nephew Ouyang Ke and Huang Rong. Huang Yaoshi proposed three contests to determine his daughter’s fate, which Guo Jing won through determination and the assistance of his friends.

When they left Peach Blossom Island, Ouyang Feng forced Guo Jing to write down the Nine Yin Manual by threatening their lives. Following Hong Qigong’s advice, Guo deliberately altered the manual’s contents before giving it to Ouyang Feng, a deception that would later contribute to Ouyang’s mental deterioration.

The Forbidden Palace crisis

The nighttime intrusion into the imperial palace marked one of Guo Jing’s closest encounters with death. Yang Kang’s dagger thrust, delivered with the venom of a cornered traitor, nearly proved fatal. The wound was so severe that it required seven days and nights of intensive healing in a secret chamber, with Huang Rong using her knowledge of medicine and Guo drawing upon his internal cultivation techniques to slowly recover.

This period of vulnerability revealed the depth of Huang Rong’s devotion, as she risked her own health to channel her internal energy into his healing. The experience also demonstrated how Guo’s simple honesty, which Yang Kang had long dismissed as stupidity, had become an unshakeable strength that even near-death could not compromise.

The Dongting Lake assembly

The Beggar Guild assembly at Junshan Island in Dongting Lake¹⁶ represented Guo Jing’s first major demonstration of tactical brilliance. When Yang Kang attempted to usurp control of the guild using a stolen dog-beating staff, Guo’s mastery of the Big Dipper Formation proved decisive in exposing the deception.

His integration of Quanzhen techniques with the formation demonstrated how his diverse training had begun to coalesce into a unique fighting style. More importantly, his support ensured Huang Rong’s succession as the guild’s leader, establishing their partnership as both romantic and political allies in the broader struggle against foreign invasion.

The assembly also marked Guo’s growing understanding of leadership, as he learnt to balance personal loyalty with larger principles—a skill that would prove essential during his later defense of Xiangyang.

Iron Palm Peak and the Book of Wumu

Guo Jing’s quest for the Book of Wumu led him to Iron Palm Peak, where the military treatise written by the Song general Yue Fei was hidden. This text, highly sought after by both Chinese and foreign powers, contained advanced military strategies and tactics.

During the attempt to retrieve the book, Huang Rong was severely injured by Qiu Qianren’s Iron Palm technique. The injury was so serious that it required the healing arts of the Southern Emperor to save her life, leading to their next adventure.

Guo Jing found the book by chance and dedicated himself to mastering its contents. While many dismissed his intellectual capacity, his practical experience in Mongol military campaigns allowed him to understand and apply these strategies effectively. The knowledge gained from this text would later prove invaluable during his defense of Xiangyang and in his campaign with the Mongol army against the Khwarazmian Empire.

The Southern Emperor and healing

To save Huang Rong’s life, Guo Jing sought out the Southern Emperor Duan Zhixing (later known as Great Master Yideng), one of the Five Greats renowned for his healing abilities. Their journey led them through the Black Swamp, where they encountered Ying Gu, a woman with a complex history involving both the Southern Emperor and Zhou Botong.

The healing process required resolving the emotional conflicts between these three individuals, involving a tragic love triangle from years past. Through Guo Jing’s intervention and his straightforward moral approach, the long-standing grievances were finally resolved. During this time, Great Master Yideng and his disciples also helped translate the Sanskrit portions of the Nine Yin Manual, giving Guo complete access to its profound teachings.

Return to Peach Blossom Island and separation

When Guo Jing and Huang Rong returned to Peach Blossom Island, they discovered that five of the Seven Eccentrics had been killed. Guo Jing, seeing Ke Zhen’e in mourning clothes and learning of the deaths, mistakenly believed that Huang Yaoshi was responsible. In his grief and anger, he broke off his relationship with Huang Rong and left the island to seek revenge.

This misunderstanding led to a painful separation, with Guo Jing returning to the Central Plains alone, determined to avenge his teachers’ deaths while Huang Rong dealt with her own heartbreak and family complications.

The Yanyu Lou confrontation

The promised confrontation at Yanyu Lou during the Mid-Autumn Festival brought together various martial arts factions for a decisive battle. The fight involved multiple skilled opponents, including Sha Tongtian, Peng Lianhu, and other experts working for Prince Zhao’s faction.

This multi-sided battle tested Guo Jing’s ability to coordinate with allies while facing multiple dangerous opponents simultaneously. The complex nature of the fight, with shifting alliances and multiple combats occurring simultaneously, demonstrated the chaotic and political nature of the jianghu world.

Following these events and various other complications including the incident at Wang Tie Gun Temple, Guo Jing and Huang Rong became separated for approximately six months, during which Guo searched tirelessly for his beloved while she dealt with her own challenges.

The Western campaign and military genius

In spring, Guo Jing returned to Mongolia and rejoined Genghis Khan’s forces for the Western campaign against the Khwarazmian Empire.¹⁷ He held the prestigious rank of Right Wing Marshal (右军元帅) and maintained his title as Golden Blade Prince Consort, positions that reflected genuine trust rather than mere ceremonial honor.

The campaign revealed Guo’s transformation from a simple herder boy into a sophisticated military strategist. His forces, trained according to principles from the Book of Wumu, demonstrated innovative tactics that combined Chinese strategic thinking with Mongol mobility and speed. During night attacks and siege operations, Guo’s unique approach consistently puzzled enemy commanders who had grown accustomed to traditional Mongol warfare patterns.

His crowning military achievement came during the siege of Samarkand,¹⁸ where his strategic innovations proved decisive in capturing this seemingly impregnable stronghold. Working with Huang Rong’s clandestine assistance, they devised the brilliant strategy that led to three successive captures of Ouyang Feng and the successful reduction of the city’s defenses.

During the winter campaign in the Western Regions, Guo Jing’s military genius became evident to all who served under him. His troops’ discipline and tactical flexibility allowed them to adapt to diverse combat situations, from open-field cavalry charges to complex siege warfare. Enemy commanders found themselves facing an entirely new form of Mongol military doctrine that integrated the best elements of both Chinese and steppe warfare traditions.

However, it was during this period of military triumph that Guo discovered the Khan’s ultimate plan to invade Song territory after completing the western conquest. This revelation forced him to confront the fundamental conflict between personal loyalty and patriotic duty that would define the rest of his life.

Mother’s ultimate sacrifice

The discovery of Genghis Khan’s plans to invade Song territory created an impossible situation for Guo Jing and his mother Li Ping. When the Khan demanded Guo’s participation in the campaign against his ancestral homeland, Li Ping faced the agonising choice between her son’s safety and their honour as Song subjects.

Understanding that their refusal would likely lead to imprisonment or death, and that her presence would only hinder Guo’s escape, Li Ping made the ultimate maternal sacrifice. Rather than become a burden that would prevent her son from fulfilling his duty to their people, she chose to end her own life, dying with the words of loyalty to the Song Dynasty on her lips.

Her final act was both a demonstration of unwavering patriotism and a liberation of her son from the bonds of filial obligation that might have prevented his escape. By sacrificing herself, she ensured that Guo could flee with a clear conscience, knowing that he was fulfilling rather than betraying his mother’s deepest wishes.

This traumatic loss cemented Guo’s commitment to the Song cause and provided him with a powerful example of self-sacrifice for principle that would guide him throughout his life. Li Ping’s death became the emotional foundation for his later declaration that “to serve country and people is the greatest chivalry.”

After escaping from Mongolia, Guo Jing was initially viewed with suspicion by Song citizens due to his Mongol clothing and mannerisms. In one incident, he was beaten by a mob but refused to fight back, demonstrating his principle of never harming his own countrymen. It was Hong Qigong who eventually rescued him and helped restore his morale, reminding him of his higher purpose.

The stone chamber ordeal

Guo Jing’s capture by Ouyang Feng led to one of the most intense periods of his martial development. Trapped in a stone chamber, he was forced to practice the Nine Yin Manual techniques under Ouyang’s scrutiny, with the madman believing he could steal the secrets through observation.

For over a month, this bizarre arrangement continued, with Guo gradually mastering advanced techniques while Ouyang’s mental state deteriorated further due to his reverse practice of the altered manual. The arrival of Zhou Botong in pursuit of Qiu Qianren transformed the chamber into a battleground between four of the era’s greatest martial artists.

This confrontation demonstrated how Guo’s honest nature protected him from the mental corruption that had destroyed Ouyang Feng. Where greed and ambition led to madness, Guo’s straightforward approach to the manual’s teachings allowed him to gain its benefits without succumbing to its dangers.

Second Huashan Summit

One of the most significant events in Guo Jing’s life was his participation in the Second Huashan Summit, a gathering of the greatest martial artists to determine the preeminent fighter of the era. By this time, Guo Jing’s skills had reached remarkable heights, allowing him to hold his own against both the “Eastern Heretic” Huang Yaoshi and the “Northern Beggar” Hong Qigong for over three hundred moves.

However, all three were ultimately bested by the Western Venom Ouyang Feng, who had gone mad after reverse-practicing the Nine Yin Manual. This defeat provided valuable lessons for Guo Jing, demonstrating that even the most powerful martial artist could be undermined by mental instability and improper training methods.

During this summit, Guo Jing also reconciled with Huang Rong after their long separation, and their relationship was formally approved by both Hong Qigong and Huang Yaoshi. This blessing from two of the Five Greats solidified their union both personally and in the eyes of the martial arts world.

The final meeting with Genghis Khan

Despite their political rift, Guo Jing made a final journey to visit the dying Genghis Khan in the Western Xia region. The Khan, now aged and frail, invited Guo to join him for a hunting expedition—their last shared activity.

During this poignant encounter, they engaged in a philosophical discussion about the nature of heroism. When the Khan boasted of his vast conquests stretching from Eastern Europe to the Pacific, Guo responded that true heroes serve their country and people, not personal ambition. He pointed out that great conquerors were ultimately forgotten, while those who served the people were remembered with gratitude.

This conversation deeply moved the aging conqueror, who spent his final moments contemplating Guo’s words about what constitutes genuine greatness. The Khan died with Guo’s definition of heroism on his lips, marking the end of an era and the final severing of Guo Jing’s ties to his Mongol upbringing, completing his transformation into a defender of the Song Dynasty.

Settlement in Xiangyang

After breaking ties with the Mongols, Guo Jing and Huang Rong settled in Xiangyang, a strategic border city crucial to the Song Dynasty’s northern defences. Although he held no official military rank, Guo Jing’s reputation and expertise made him the de facto commander of the city’s defences.

While the official military commanders were the Lu brothers, Lü Wende and Lü Wenxuan, they deferred to Guo Jing’s superior military knowledge. Guo Jing applied the principles from the Book of Wumu to strengthen the city’s fortifications and train its defenders. Under his guidance, Xiangyang became known throughout the empire as an impregnable fortress.

Family life

During the relative peace of their early years in Xiangyang, Guo Jing and Huang Rong started a family. Their first child, Guo Fu, grew up to be beautiful but somewhat spoiled. Years later, during a Mongol siege of the city, Huang Rong gave birth to twins—Guo Xiang and Guo Polu.

Guo Jing also took in the Wu brothers, Wu Dunru and Wu Xiuwen, as disciples after their parents’ deaths. He trained them in martial arts and raised them alongside his children, demonstrating his generous nature and commitment to preserving the martial arts traditions of his masters.

Perhaps his most complex relationship was with Yang Guo, the orphaned son of his sworn brother Yang Kang. Though initially strict and even harsh toward Yang Guo, partly due to concerns that the boy might follow his father’s treacherous path, Guo Jing’s fundamental sense of responsibility and compassion prevented him from abandoning the child. This strained relationship would evolve significantly over time, with Yang Guo eventually becoming one of Guo Jing’s most valuable allies.

The Northern Xia

In the years following his settlement in Xiangyang, Guo Jing had earned universal respect in the martial arts world. His reputation for integrity was so profound that even those who opposed him politically acknowledged his honour and righteousness.

In his later years, Guo Jing’s martial prowess reached its peak. He demonstrated his abilities by single-handedly defeating the Quanzhen Order’s ninety-eight person Big Dipper Formation, and later overwhelmed the Mongol prince Huo Dou with ease. In a crucial battle in the Mongol camp, he fought Jin Lun Fa Wang and three other top experts simultaneously while protecting Yang Guo, showing his incredible combat abilities even when disadvantaged.

At the Third Huashan Summit, Guo Jing inherited the mantle of the Northern Xia from his shifu Hong Qigong, becoming one of the new Five Greats alongside the Huang Yaoshi the Eastern Heretic, Yang Guo the Western Eccentric, Great Master Yideng the Southern Monk, and Zhou Botong the Central Divine.

This recognition formalised his position as one of the preeminent martial artists of his generation. More importantly, it reflected his growth from a simple warrior to a figure of moral and spiritual authority whose influence extended far beyond his martial prowess.

Siege of Xiangyang

The final chapter of Guo Jing’s life came during the ultimate Mongol assault on Xiangyang. After Genghis Khan’s death, his grandson Kublai Khan launched a massive campaign to conquer the remainder of the Song Empire, with Xiangyang as his primary target.

The defense of Xiangyang embodied Guo Jing’s philosophy of “persisting when success is impossible”. Though military logic suggested the city’s fall was inevitable, he fought on, driven by the Confucian ideal that moral duty transcended practical concerns. Standing atop the city walls as burning arrows illuminated his solitary figure against the night sky, Guo Jing became a living symbol of principled resistance. His tactical brilliance, drawn from the Book of Wumu, prolonged the siege far beyond Mongol expectations, but more importantly, his example inspired countless others to choose honour over survival.

The siege lasted five grueling years. The neighboring city of Fancheng¹⁹ fell first, leaving Xiangyang isolated and vulnerable to concentrated attack. Mongol forces employed sophisticated logistics networks to maintain their assault forces and deployed multiple waves of assault troops to wear down the defenders through continuous pressure.

During the siege, Guo Jing demonstrated extraordinary martial prowess. He charged single-handedly into enemy ranks, deflecting the volleys of arrows that rained down upon him, and personally killed four Mongol generals in succession.

The Mongols deployed advanced siege weapons, including trebuchets designed with Middle Eastern technology, to bombard the city walls. The technical aspects of the siege revealed the advanced military engineering of the era, with trebuchets using sophisticated counterweight systems to maintain continuous bombardment of the city’s fortifications.

The political dimension of the siege proved equally devastating. Emperor Song Duzong²⁰ remained absorbed in wine and women, paying no attention to state affairs, while the corrupt Song minister Jia Sidao deliberately concealed the true military situation of both Xiangyang and Fancheng from the court, leaving the defenders without reinforcements. This combination of imperial negligence and ministerial deception ensured that Xiangyang’s defenders remained isolated without aid.

Despite these overwhelming disadvantages, the defense demonstrated remarkable innovations in siege warfare. Guo Jing’s application of the Book of Wumu’s principles allowed the defenders to maximize their limited resources and maintain morale through seemingly hopeless circumstances. His personal example of “leading charges into the midst of ten thousand enemies” became legendary, inspiring ordinary soldiers to extraordinary acts of courage.

Recognising that the city would eventually fall, Guo Jing and Huang Rong prepared for the inevitable. They commissioned skilled craftsmen to forge the Heavenly Sword and Dragon Sabre from Yang Guo’s Heavy Iron Sword, the Gentleman Sword and Lady Sword (君子剑和淑女剑) that Yang Guo and Xiao Longnu had given to the Guo family. The weapons were created with iron plates (铁片) containing the hidden knowledge, concealing within them the map to the hidden location of the Nine Yin Manual, the Book of Wumu, and instructions for the Eighteen Dragon-subduing Palms.

The final phase saw the systematic collapse of organized resistance as supply lines were severed and key defensive positions fell to sustained bombardment. Even then, Guo Jing continued fighting, embodying his lifelong principle that moral duty transcended practical considerations.

Heroic sacrifice

When resistance became impossible, Lü Wenhuan and other Song generals surrendered to the Mongol forces under Kublai Khan, effectively ending organised military resistance. The fall of Xiangyang removed the Song Dynasty’s final major defensive barrier, accelerating the empire’s collapse and paving the way for complete Mongol conquest of southern China.

When Xiangyang finally fell, Guo Jing, now in his seventies but still a formidable warrior, fought alongside his wife and son against overwhelming odds. True to his lifelong principles, he chose to sacrifice his life rather than surrender to foreign invaders.

Guo Jing, Huang Rong, and their son Guo Polu perished during the fall of Xiangyang, while their daughter Guo Xiang somehow escaped. This heroic last stand perfectly encapsulated Guo Jing’s life philosophy: unwavering loyalty to his principles, fierce dedication to his country, and willingness to sacrifice himself for the greater good. His death, while tragic, was entirely consistent with the values he had lived by.

Legacy

Though Guo Jing did not live to see the liberation of China from Mongol rule, his legacy endured. His younger daughter, Guo Xiang, survived the fall of Xiangyang and went on to found the Emei Order, which would play a crucial role in the resistance against the Yuan Dynasty.²¹

The martial arts techniques he preserved—particularly the Nine Yin Manual and the Eighteen Dragon-subduing Palms—continued to influence the martial arts world for generations. When the Heavenly Sword and Dragon Sabre were eventually discovered and opened by Zhang Wuji, the knowledge contained within them helped fuel the rebellion that would ultimately overthrow the Yuan Dynasty.

Personality and traits

Physical appearance

Guo Jing possessed prominent brows and keen eyes that reflected his straightforward nature. His robust frame and weathered complexion bore testimony to years spent under the open skies of the Mongolian grasslands. As he matured, he developed a commanding presence that inspired respect and loyalty from those around him.

Character development and wisdom

Guo Jing’s most remarkable trait was his transformation from perceived intellectual limitations into profound wisdom. Initially described as “slow-witted” (愚钝) and struggling with speech until age four, he embodied the philosophical concept of “great wisdom appearing foolish” through his patient, methodical approach to learning and life.

His famous personal motto encapsulated this transformation: “When others practice for one day, I practice for ten”. This philosophy converted apparent weakness into genuine strength, demonstrating that persistence and moral clarity could overcome natural limitations. Where gifted individuals might master techniques quickly but forget their purpose, Guo’s laborious learning process ensured deep, lasting understanding.

During his later years in Xiangyang, this intellectual development had matured into genuine strategic wisdom. Though he retained his straightforward nature, he had developed considerable tactical acumen, diplomatic skills, and the ability to inspire others through moral example rather than clever rhetoric.

Values and moral principles

Guo Jing’s moral framework was built around several core principles that remained constant throughout his life. His commitment to filial piety manifested in his unwavering devotion to his mother Li Ping, even when her demands conflicted with his personal safety or comfort. When she sacrificed herself to prevent his betrayal of Song Dynasty principles, he honored her memory by living according to the values she had instilled in him.

His understanding of loyalty evolved from simple personal bonds to a more sophisticated concept of duty to country and people. Initially loyal to individuals like Temüjin who had shown him kindness, he gradually learnt to distinguish between personal gratitude and higher moral obligations. His eventual break with the Mongol Empire demonstrated his mature understanding that true loyalty sometimes required painful choices.

The principle that defined his mature philosophy was “serving country and people is the greatest chivalry”. This represented the culmination of his moral development, integrating personal virtue with social responsibility. Unlike heroes who focused on individual honor or personal vendettas, Guo consistently placed the welfare of ordinary people above his own interests.

His approach to justice emphasized rehabilitation over retribution. Even toward enemies like Yang Kang, he showed remarkable capacity for forgiveness and attempts at moral guidance. This reflected his deep belief that people could change if given proper examples and opportunities, though he never allowed compassion to compromise the safety of innocents.

Leadership qualities

Though initially reluctant to accept leadership roles, Guo Jing gradually developed into one of the most respected military and civilian leaders of his era. His leadership style emphasized moral example over authoritarian command, earning loyalty through demonstrated virtue rather than fear or manipulation.

In military contexts, his strategic innovations combined traditional Chinese military theory from the Book of Wumu with practical Mongol battlefield tactics. His ability to inspire troops stemmed from his willingness to share dangers and hardships rather than commanding from safety. During the defense of Xiangyang, soldiers followed him not because of his rank but because of his unwavering commitment to their shared cause.

His civilian leadership in Xiangyang demonstrated similar principles. Though he held no official government position, the Lu brothers and other officials deferred to his judgment because his decisions consistently served the public good rather than personal or factional interests. Citizens trusted him because he had repeatedly demonstrated that their welfare was his primary concern.

This leadership philosophy reflected his core belief that authority should serve moral purposes rather than personal advancement. He accepted responsibilities reluctantly but fulfilled them completely, viewing leadership as a burden to be borne for others’ benefit rather than a privilege to be enjoyed.

Moral conflicts and growth

Guo Jing’s path to heroism was marked by profound moral dilemmas that tested his principles. His greatest internal conflict arose from competing loyalties—gratitude to the Mongols who raised him, love for Huazheng who embodied that life, and duty to the Song Dynasty of his birth. When forced to choose, he experienced genuine anguish, understanding that righteousness sometimes demanded betraying those who had shown him kindness.

Even more challenging was his relationship with Yang Kang’s memory. Despite Yang’s repeated betrayals and ultimate treachery, Guo Jing carried a burden of guilt over his sworn brother’s death. His principle that “brotherhood weighs heavier than mountains” meant that Yang’s failures reflected his own inability to guide his brother toward virtue. This weight influenced his later determination to properly raise Yang Guo, seeing in the boy a chance for redemption.

Character limitations and growth

Despite his heroic qualities, Guo Jing possessed genuine character limitations that shaped his journey. His intellectual limitations, while partly overcome through persistence, sometimes led to misunderstandings and missed opportunities for more elegant solutions to complex problems.

His rigid moral framework, while generally admirable, occasionally prevented him from understanding more nuanced ethical situations. His initial opposition to Yang Guo and Xiao Longnu’s relationship demonstrated how his conventional thinking could clash with genuine love that transcended social boundaries. Only his father-in-law Huang Yaoshi’s intervention helped him recognize that true morality sometimes required challenging established conventions.

His trusting nature, while reflecting his essential goodness, sometimes made him vulnerable to deception by more cunning opponents. The extended separation from Huang Rong after the Five Eccentrics’ deaths resulted partly from his inability to see through obvious manipulation, though this same trustingness also enabled him to form deep, lasting relationships with worthy individuals.

These limitations provided opportunities for growth and learning throughout his adventures. His struggles with these weaknesses made his ultimate achievements more meaningful and demonstrated that heroism emerged not from perfection but from persistent effort to overcome personal flaws.

Looking at Guo Jing’s martial arts section, here are the corrections needed to properly name specific techniques:

Martial arts abilities

For Guo Jing, martial arts transcended mere combat techniques to become a path of spiritual development. The Nine Yin Manual’s Tendon-transmuting Bone-tempering Chapter served not only to increase physical strength but to heal psychological trauma from his years of warfare. The Greater Soul Transfer Technique became a method for calming the restless spirits of those he had killed, reflecting his understanding that true martial mastery required confronting the moral weight of violence.

His famous declaration—“I may be slow-witted, but ‘To serve country and people is the greatest chivalry’—I shall never forget”—revealed how he transformed personal limitation into moral strength. By acknowledging his intellectual constraints while affirming his ethical commitments, Guo Jing embodied the Daoist principle that perceived weakness could become genuine power.

Internal energy cultivation

Nine Yin Manual

The Nine Yin Manual became Guo Jing’s foundation for internal energy development, containing the most profound martial arts secrets in the jianghu.²² The Tendon-transmuting Bone-tempering Chapter provided fundamental internal cultivation methods that dramatically increased his physical strength and durability, whilst the Healing Chapter offered techniques for treating injuries and replenishing internal energy. Advanced applications included the Greater Soul Transfer Technique for hypnotic control of opponents with weaker willpower, and the Hand Waving Five Strings for manipulating multiple opponents simultaneously through precise internal energy control.

The manual’s combat applications encompassed the Heart-Crushing Palm for attacking opponents’ internal organs through energy projection, the Bone Shrinking Technique for compressing skeletal structure to escape restraints, and the Great Demon-Subduing Fist emphasizing yang energy in contrast to typical Daoist yin-based methods. Defensive and utility techniques included Acupoint Sealing for striking pressure points, Feather Energy for neutralizing forceful attacks, Acupoint Release Secrets for unsealing blocked energy flow, Breath Holding Secrets for extended underwater combat, and Claw Crushing Strength for penetrating armor and crushing bones.

Quanzhen Internal Arts

Guo Jing received fundamental Quanzhen Order internal energy cultivation through Ma Yu’s secret midnight training sessions. These Quanzhen Internal Arts provided him with essential neigong¹¹ foundation that proved invaluable when he later encountered the Nine Yin Manual, demonstrating how proper foundational training enhanced his ability to absorb advanced techniques.

External combat techniques

Eighteen Palms of Dragon-subduing

The Eighteen Palms of Dragon-subduing became Guo Jing’s signature combat technique under Northern Beggar Hong Qigong’s instruction. This palm technique was considered the most powerful in the martial world, characterized by overwhelming force capable of breaking through any defense and straightforward movements focused on power rather than deception. Each palm strike drew its name from concepts in the Book of Changes, creating a balance of hardness and softness that became even more refined after Guo integrated Nine Yin Manual principles. Hong Qigong initially taught fifteen palms before completing the instruction with the final three, and after decades of practice, Guo’s mastery reached unprecedented levels with seamless transitions between hard and soft applications.

Seventy-Two Vacant Fist

Zhou Botong taught Guo Jing the Seventy-Two Vacant Fist, which represented the philosophical opposite of the Dragon-subduing Palms. This technique emphasized extreme softness and yielding nature, using emptiness to overcome substance through elusive movements that made the practitioner difficult to attack. The unpredictable and seemingly random striking patterns created confusion whilst maintaining defensive superiority through strategic positioning.

Technique of Ambidexterity

Zhou Botong’s unique Technique of Ambidexterity allowed Guo Jing to control each hand independently, performing different techniques simultaneously for the combat effectiveness of two fighters. He could use the Eighteen Dragon-subduing Palms with one hand whilst employing the Seventy-Two Vacant Fist with the other, achieving perfect balance between yin and yang energies through complementary techniques. Interestingly, despite his typically slow learning abilities, Guo Jing mastered this technique quickly whilst his brilliant wife Huang Rong failed to grasp its principles.

Divine Finger Flick

Guo Jing learnt the Divine Finger Flick from his father-in-law Huang Yaoshi during his years on Peach Blossom Island. This technique involved projecting internal energy through finger movements to strike distant targets, disarm opponents by flicking their weapons away, and deliver precise acupoint strikes from considerable distance. His mastery of this technique, enhanced by his profound internal energy cultivation from the Nine Yin Manual, made it exceptionally powerful despite not being his primary fighting method.

Big Dipper Formation

Guo Jing adapted the Quanzhen Order’s Big Dipper Formation for both individual and group applications through innovative modifications. His individual application involved moving rapidly through the seven positions of the Big Dipper constellation to create the illusion of seven fighters, whilst integration with palm techniques incorporated formation principles into his Eighteen Palms of Dragon-subduing Palms to make each strike carry multiple attackers’ power. Defensive applications used the formation’s geometry to trap opponents and control battlefield positioning, and his group leadership commanded actual seven-person formations with devastating effectiveness. His most famous demonstration occurred when he single-handedly defeated the Quanzhen Order’s ninety-eight person Big Dipper Formation, proving his complete mastery of the technique’s underlying principles.

Auxiliary skills

Qinggong

Guo Jing’s qinggong²³ encompassed several distinct techniques suited to different situations. The Golden Wild Goose Skill came from Quanzhen Order instruction under Ma Yu during his training in Mongolia, providing foundational lightness abilities. Ascending Heaven’s Ladder represented an advanced technique allowing him to leap great heights in single bounds, which he famously demonstrated during the siege of Xiangyang by leaping onto the city walls. The Snake Slithering and Raccoon Tumbling techniques from the Nine Yin Manual enabled fluid ground movement even when rolling, providing evasive capabilities in close combat situations.

Seven Eccentrics’ Foundation

The Seven Eccentrics of Jiangnan provided Guo Jing with comprehensive foundational training through their individual specialties. Ke Zhen’e’s Demon-Subduing Staff Technique offered versatile weapon skills for both offense and defense, whilst Zhu Cong’s Empty-Hand Blade-Seizing taught disarming techniques for unarmed combat. Han Xiaoying’s Tendon-Splitting Bone-Dislocating Hand provided joint manipulation methods, and Quan Jinfa’s Golden Dragon Whip Method offered flexible weapon mastery.

Nan Xiren’s Southern Mountain Blade Technique developed his broad-blade combat skills, Zhang Asheng’s Mountain-Opening Palm Technique contributed powerful striking methods, Han Baoju’s Huyan Family Spear Art taught mounted combat specialization, and Han Xiaoying’s Maiden of Yue Swordplay provided elegant blade work fundamentals.

Mongolian Combat Skills

Guo Jing’s upbringing on the steppes provided him with distinctly Mongolian fighting capabilities that he instinctively employed throughout his martial career. His mastery of Mongolian Wrestling included traditional grappling techniques that proved particularly effective against opponents like Ouyang Ke, whilst his mounted combat combined exceptional horsemanship with archery and hand-to-hand fighting abilities developed during his service in Mongol cavalry units.

Under Jebe’s tutelage, Guo Jing achieved legendary status in Traditional Mongolian Archery through several signature techniques. His Twin Eagle Shot represented his most famous archery demonstration, bringing down two eagles with a single arrow to prove his exceptional skill. Mounted Archery enabled accurate shooting whilst riding at full gallop during cavalry charges, whilst Anticipatory Shooting allowed him to predict and intercept enemy movements through strategic arrow placement. His Hundred-Pace Accuracy maintained consistent precision at extreme ranges that amazed even veteran Mongol warriors, establishing his reputation as one of the greatest archers of his generation.

Relationships

Guo Jing’s interactions with others reveal much about his character, as he maintained steadfast loyalty to those he respected while showing remarkable forgiveness toward those who wronged him.

Huang Rong

Guo Jing’s relationship with Huang Rong formed the emotional core of his adult life. They complemented each other perfectly: her quick wit and intelligence balanced his straightforward strength and determination. Together, they navigated political intrigue, martial arts conflicts, and family challenges.

Their relationship began when they met on his journey south and quickly developed into deep mutual respect and love. Despite obstacles including her father’s initial opposition and interference from the Mongol princess Huazheng, they remained devoted to each other throughout their lives.

As partners, they created a formidable team: Huang Rong’s cunning strategies combined with Guo Jing’s unwavering execution made them nearly unbeatable. She often devised complex plans that his straightforward mind might never have conceived, while his moral clarity helped ground her sometimes overly clever schemes. Their marriage embodied the Confucian ideal of harmony between complementary forces.

Family

Li Ping

Guo Jing maintained unwavering filial devotion to his mother throughout his life. Li Ping raised him in harsh Mongolian conditions, instilling in him the values of honesty, perseverance, and patriotism that would define his character. When she sacrificed herself to allow his escape from Mongolia, her final act cemented his dedication to the Song Dynasty and reinforced his understanding of selfless sacrifice for a greater cause.

Children

Guo Jing and Huang Rong raised three children, each with distinct personalities:

• Guo Fu: Their firstborn daughter inherited her mother’s beauty and intelligence but also developed a strong-willed, sometimes arrogant personality. Guo Jing’s relationship with her was complex; he loved her deeply but struggled to temper her pride. When she impulsively cut off Yang Guo’s arm, Guo Jing’s reaction revealed his commitment to justice even when it involved his own daughter—he offered to cut off her arm as compensation, though Yang Guo declined.

• Guo Xiang: His second daughter, born during a Mongol siege, grew up to be contemplative and compassionate. Though their relationship is less developed in the novels, she eventually carried forward his legacy by founding the Emei School after the fall of Xiangyang.

• Guo Polu: His son, whose name literally means “defeat and drive away barbarians,” reflected Guo Jing’s patriotic hopes. Their relationship was built on martial training and preparation for the defence of the Song Dynasty, with the boy ultimately following his father’s path to martyrdom during the fall of Xiangyang.

Mentors and teachers

The Seven Eccentrics of Jiangnan

Guo Jing’s relationship with the Seven Eccentrics, particularly Ke Zhen’e, the sole survivor after their encounter with Mei Chaofeng, was defined by deep reverence and loyalty. They raised him from childhood, and though they sometimes despaired at his slow learning, they recognised and valued his perseverance and moral integrity.

After Zhang Asheng’s death, Guo Jing felt a profound responsibility to honour their teachings. This manifested in how he later trained his own disciples, the Wu brothers, incorporating elements of each Eccentric’s unique skills. Even in adulthood, when his martial prowess far exceeded what they had taught him, he maintained humble respect toward Ke Zhen’e, always acknowledging him as a primary shifu despite his subsequent training under more powerful masters.

Hong Qigong

Hong Qigong evolved from being merely Guo Jing’s shifu to something closer to a father figure. Their relationship began unusually—Hong agreed to teach Guo Jing primarily because of Huang Rong’s cooking skills. However, he quickly recognised Guo’s honest nature and unwavering dedication, qualities he valued highly.

As Guo Jing mastered the Eighteen Dragon-subduing Palms, Hong Qigong’s respect for him grew, culminating in his decision to name Guo as his successor as the “Northern Hero.” This relationship represented an ideal balance of respect between master and disciple that later influenced how Guo Jing approached his own role as a teacher.

Zhou Botong

Perhaps Guo Jing’s most unconventional relationship was with Zhou Botong, the eccentric “Hoary Urchin.” Despite the significant age difference, they became sworn brothers rather than master and disciple. Zhou’s childlike nature and Guo’s serious demeanor created an odd but effective balance. Zhou often tested and teased Guo, yet genuinely cared for his welfare.

Their brotherhood proved crucial to Guo Jing’s development, as Zhou taught him techniques like the Technique of Ambidexterity and the Vacant Fist, which complemented the power-focused teachings of his other masters. This relationship demonstrated Guo Jing’s ability to form meaningful connections across generational and temperamental divides.

Sworn brothers

Yang Kang

Guo Jing’s relationship with Yang Kang represents one of the most tragic elements of his story. Bound by their fathers’ oath before birth, the two should have been the closest of brothers. Instead, their divergent upbringings—Guo in the harsh but honest environment of Mongolia, Yang in the luxurious but morally corrupting household of Wanyan Honglie—led them down fundamentally different paths.

Despite Yang Kang’s repeated betrayals, Guo Jing maintained a persistent hope for his redemption, demonstrating remarkable forgiveness. Each time Yang Kang showed signs of change, Guo readily embraced him as a brother, only to face renewed treachery. Even after Yang’s death, Guo honoured their connection by taking responsibility for Yang’s orphaned son, showing that he valued the bond their fathers had created even when Yang himself had rejected it.

This relationship highlighted one of Guo Jing’s greatest strengths and potential weaknesses: his unwavering commitment to sworn oaths and his perhaps naive belief in others’ capacity for moral improvement.

Tolui

Guo Jing’s friendship with Tolui, Genghis Khan’s fourth son, represented one of his earliest and purest relationships. Their bond as anda (sworn brothers in the Mongol tradition) formed during childhood and was characterized by mutual trust and loyalty. Tolui accepted Guo despite his Chinese heritage, and they fought side by side in numerous battles.

The painful severing of this bond when Guo discovered the Mongols’ plans to invade the Song Dynasty represented one of his most difficult choices. By choosing his national identity over his personal connections, Guo demonstrated his ultimate priorities, but the loss of his brotherhood with Tolui remained a source of sadness throughout his life.

Extended family

Huang Yaoshi

Guo Jing’s relationship with his father-in-law evolved from mutual antagonism to grudging respect to eventual genuine affection. Initially, Huang Yaoshi dismissed Guo as unintelligent and unworthy of his daughter, preferring the more sophisticated Ouyang Ke. He subjected Guo to difficult tests, expecting failure.

Guo’s perseverance and moral integrity gradually won over the eccentric master, particularly after he proved willing to sacrifice himself for Huang Rong. By the time of the events in The Return of the Condor Heroes, they had formed a strong alliance, fighting together to defend Xiangyang and raising their family on Peach Blossom Island during peaceful periods. This relationship demonstrated how Guo’s consistent character could eventually overcome even the strongest initial prejudice.

Yang Guo

Guo Jing’s relationship with Yang Guo, the son of his sworn brother Yang Kang, was among the most complex in his life. Initially, Guo took responsibility for the orphaned boy largely out of obligation to Yang Kang’s memory and concern that the boy might inherit his father’s treacherous tendencies.

Their early interactions were marked by tension. Guo’s strict discipline and decision to send Yang Guo to the Quanzhen Order for training stemmed from genuine concern but appeared harsh to the young boy. When Yang Guo later fell in love with his teacher Xiaolongnü, Guo Jing strongly opposed their relationship based on his rigid adherence to traditional propriety.

The evolution of their relationship over time reflected Guo Jing’s capacity for growth. As Yang Guo matured into a hero in his own right, Guo gradually recognised his true character. During the defense of Xiangyang, they finally achieved mutual respect, with Yang Guo’s assistance proving crucial to the city’s temporary salvation. By the time of the Third Huashan Summit, Guo had fully accepted Yang Guo as the “Western Eccentric” among the new Five Greats, acknowledging both his martial prowess and moral growth.

This relationship demonstrated how Guo Jing, despite his sometimes inflexible adherence to tradition, could eventually recognise virtue even when it appeared in unconventional forms.

Political relationships

Genghis Khan

Guo Jing’s relationship with Temüjin (Genghis Khan) was defined by mutual respect and complicated loyalties. The Khan had protected him and his mother, provided for his upbringing, and recognised his abilities, eventually offering him prestigious military commands and his daughter’s hand in marriage.

The painful break when Guo discovered the Khan’s plans to invade the Song Empire highlighted the conflict between personal loyalty and patriotic duty that defined much of his life. Even after choosing to flee Mongolia, Guo maintained respect for the Khan’s leadership abilities and military genius, applying lessons learnt under his command to the defense of Xiangyang years later.

In a poignant final meeting before the Khan’s death, Guo visited his former benefactor despite their status as enemies. This meeting, characterised by mutual respect despite their irreconcilable positions, demonstrated Guo’s ability to maintain personal honor even in politically impossible situations.

The Lü Brothers

As the de facto military commander of Xiangyang, Guo Jing maintained a delicate relationship with the city’s official commanders, Lü Wende and Lü Wenxuan. Though they held the formal titles, they recognised Guo’s superior strategic mind and martial prowess, creating a pragmatic power-sharing arrangement.

Guo showed remarkable political acumen in this relationship, offering genuine respect to the brothers while effectively directing the city’s defenses. Rather than undermining their authority, he worked through them, offering suggestions rather than commands and allowing them to maintain face before their troops. This relationship demonstrated Guo’s practical wisdom in navigating political realities without compromising his effectiveness or integrity.

Rivals

Ouyang Feng

Guo Jing’s relationship with the Western Venom Ouyang Feng represented a fundamental clash of values. Ouyang’s cunning, amoral approach to martial arts and power directly contradicted Guo’s straightforward righteousness. Their numerous confrontations—from their first meeting on Peach Blossom Island to the Second Huashan Summit—highlighted this philosophical divide.

Despite being enemies, Guo maintained a certain respect for Ouyang’s abilities, particularly his innovations in martial arts. When Ouyang eventually went mad after reverse-practicing the Nine Yin Manual, Guo showed genuine pity rather than triumph, recognising the tragedy of a great martial artist undone by his own ambition. This capacity to see the humanity in even his most dangerous opponents reflected Guo’s fundamentally compassionate nature.

Wanyan Honglie

Though they rarely encountered each other directly, Wanyan Honglie, the Sixth Prince of the Jin Empire, cast a long shadow over Guo Jing’s life. As the orchestrator of his father’s death and the man who corrupted Yang Kang, Wanyan represented both personal vengeance and national enmity for Guo.

Despite these grievances, when Guo finally confronted Wanyan during his adventures in the central plains, he focused on justice rather than revenge, demonstrating his ability to channel even his deepest anger toward righteous ends rather than personal satisfaction.

Disciples

Guo Jing’s relationship with his disciples, Wu Dunru and Wu Xiuwen, reflected his approach to mentorship. After taking in the orphaned brothers, he combined elements from his various teachers’ methods—the strict discipline of the Seven Eccentrics, the practical demonstrations favored by Hong Qigong, and the philosophical foundation taught by the Quanzhen masters.

Though sometimes stern, Guo showed genuine concern for their moral development alongside their martial skills. He emphasized righteous application of martial arts and loyalty to the Song Dynasty, ensuring they understood that technical mastery without ethical grounding was meaningless. This approach to teaching revealed how Guo had integrated the diverse influences in his own life into a coherent philosophical system that he could pass to the next generation.

Behind the scenes

Legacy in Chinese Culture

Guo Jing stands as one of Jin Yong’s most fully realized characters, embodying traditional Chinese virtues while experiencing genuine growth and development throughout his journey. From his humble beginnings as a slow-witted shepherd boy to his final heroic defense of Xiangyang, his life exemplifies the power of determination, moral integrity, and patriotism.

In Chinese martial arts fiction, Guo Jing established a particular character archetype: the straightforward, morally upright hero whose strength comes from perseverance rather than natural talent. This archetype has influenced countless characters in subsequent wuxia and martial arts stories.

His principle that “good prevails over evil” and his unwavering patriotism continue to inspire audiences. The phrase “To be a great hero is to serve one’s country and people” has entered Chinese popular consciousness as an expression of the highest ideal of heroism.

Historical prototypes

While Guo Jing is a fictional character, Jin Yong drew inspiration from several historical figures when creating his legendary hero.

The real Guo Jing

The most direct namesake was a Song Dynasty loyalist named Guo Jing²⁴ who lived during the early 13th century. According to the History of Song,²⁵ this Guo Jing served as a local militia commander in the Gaoqiao area of Sichuan Province. In 1207, when the Song general Wu Xi²⁶ betrayed the Song Dynasty and surrendered to the Jin Empire, many local people refused to submit to foreign rule.

Leading their families and elderly relatives, these refugees fled southward along the Jialing River²⁷ seeking sanctuary. However, Wu Xi sent troops to force them back to Jin-controlled territory. At Baiya Pass²⁸ in modern-day Shaanxi Province, the historical Guo Jing told his brother Guo Duan: “Our family has served the Song Dynasty for generations. Since the Jin invaded our borders, we brothers have been unable to die for our country and instead fled for safety. Now that Wu Xi drives us back, I cannot bear to abandon Han Chinese clothing and customs. I would rather die here and become a ghost of the Zhao Clan.” With these words, he threw himself into the river and drowned.

Though this Guo Jing never killed a single enemy soldier, his unwavering loyalty and patriotic sacrifice deeply impressed the court historians, who included his story in the official chronicles. His principled refusal to compromise with foreign invaders provided Jin Yong with both the name and the moral foundation for his fictional hero.

Military inspirations

Jin Yong also drew from several military figures in crafting Guo Jing’s martial prowess and strategic abilities:

Guo Baoyu²⁹ (1174-1260), a descendant of the Tang general Guo Ziyi, served as one of Genghis Khan’s most trusted Chinese advisors. Like the fictional Guo Jing, he participated in the Mongol conquest of the Khwarazmian Empire and demonstrated exceptional military talent in Central Asian campaigns. His knowledge of Chinese military strategy and his high position in the Mongol hierarchy mirror Guo Jing’s experiences in the novel.

Guo Kan³⁰ (1217-1277), Guo Baoyu’s grandson, became known as the Eastern Heavenly General for his remarkable military achievements in Mongol service. He participated in campaigns that conquered over 700 cities across the Middle East and was instrumental in the Mongol conquest of Baghdad. His experiences as a Chinese general in Mongol armies closely parallel Guo Jing’s fictional military career.

Lü Wende³¹ and Lü Wenhuan³², the actual Song commanders who defended Xiangyang, provided the historical basis for Guo Jing’s role as the city’s defender. In the novel, Jin Yong portrayed these brothers as incompetent to highlight Guo Jing’s heroism, but historically they were capable generals who held Xiangyang for several years against overwhelming odds.

The Zhang brothers–Zhang Shun³³ and Zhang Gui³⁴–were Song loyalists who attempted to relieve the siege of Xiangyang. Their heroic sacrifice in trying to break through Mongol lines to deliver supplies to the besieged city influenced Jin Yong’s portrayal of patriotic resistance during the Song Dynasty’s final years.

Character analysis

Intellectual development

Guo Jing’s intellectual journey represents one of Jin Yong’s most nuanced character developments. Initially portrayed as genuinely slow-witted—he didn’t begin speaking until age four and struggled with even basic concepts—his character arc demonstrates that true wisdom often comes through moral clarity rather than quick thinking.

His learning method became legendary: “When others practise for one day, I practise for ten.” This philosophy, born from necessity, eventually transformed from a limitation into a strength. While others relied on natural talent, Guo Jing developed unshakeable fundamentals and unwavering determination.

By adulthood, though he retained his straightforward manner of speaking and thinking, Guo had developed considerable tactical acumen. His mastery of the Book of Wumu and his successful leadership during the Western campaign demonstrated that his apparent “slowness” masked a different type of intelligence—one grounded in patience, observation, and moral certainty.

Moral philosophy

Guo Jing epitomises the Confucian junzi³⁵—a morally cultivated individual whose virtue naturally inspires others to follow. His renowned pronouncement that “The greatest chivalry lies in serving one’s nation and people” transcended personal philosophy to become a touchstone for heroic ideals throughout Chinese literature.

His moral development progressed through several stages: from simple obedience to his teachers, to romantic devotion to Huang Rong, to ultimately embracing a broader responsibility to his community and nation. This evolution reflected traditional Chinese values about the expansion of moral concern from family to country to humanity itself.

Symbol of resistance

In the broader context of Jin Yong’s work, Guo Jing represents the common people’s capacity for heroism when faced with foreign invasion and political corruption. Unlike characters born to nobility or martial arts families, Guo succeeded through perseverance, moral clarity, and the willingness to sacrifice personal happiness for larger principles.

His steadfast defence of Xiangyang became symbolic of Chinese resistance to foreign domination throughout history. The fact that he ultimately failed to save the city, yet chose death over surrender, reinforced the tragic nobility of principled resistance against overwhelming odds.

Portrayals

Guo Jing has been portrayed by numerous actors in film and television adaptations of Jin Yong’s novels:

The Legend of the Condor Heroes

• 1958 movie – Cho Tat-wah
• 1976 series – Pai Piao
• 1977 movie – Alexander Fu
• 1983 series – Felix Wong
• 1988 series – Howie Huang
• 1994 series – Julian Cheung
• 2003 series – Li Yapeng
• 2008 series – Hu Ge
• 2014 series – Zheng Guolin
• 2017 series – Yang Xuwen
• 2021 movie – Eddy Geng
• 2024 series – Ci Sha
• 2025 movie – Xiao Zhan

The Return of the Condor Heroes

• 2006 series – Wang Luoyong

Felix Wong (1983)	Julian Cheung (1994)
Li Yapeng (2003)	Hu Ge (2008)
Yang Xuwen (2017)	Ci Sha (2024)
Xiao Zhan (2025)

External links

• Guo Jing on Wikipedia
• Guo Jing (Chinese) on Chinese Wikipedia

Footnotes

1. 南宋 – Nán Sòng. The southern period of the Song Dynasty (1127-1279) after the loss of northern China to the Jin Dynasty. See Wikipedia. ↩ ↩²

2. 襄阳 - xiāngyáng. A strategic city in the Song Empire’s northern frontier, in modern day Hubei Province. See Wikipedia. ↩

3. A Persian empire of Turkick mamluk origin in Central Asia that the Mongol Empire conquered. Modern day Uzbekistan and Kazakhstan. See Wikipedia. ↩

4. The fourth Great Khan of the Mongol Empire, and who defeated the Song Dynasty and founded the Yuan Dynasty. See Wikipedia. ↩

5. 郭盛 – Guō Shèng. One of the 108 Heroes of Water Margin, known as the Star of Earthly Blessing “Rival of Ren Gui.” See Wikipedia. ↩

6. 山东 – Shāndōng. A coastal province in Eastern China, ancestral home of the Guo family. See Wikipedia. ↩

7. 临安 – Lín’ān. Capital of Southern Song Dynasty (1127-1276) known for its cultural refinement and West Lake scenery. Modern day Hangzhou, Zhejiang Province. See Wikipedia. ↩

8. 靖康事變 – Jìngkāng Shìbiàn. A humiliating incident in 1127 when the Jin Empire beseiged the imperial palaces and captured two Song emperors. See Wikipedia ↩

9. 金 – Jīn. A dynasty ruled by the Jurchen people under the Wanyan clan from 1115 to 1234. See Wikipedia. ↩

10. 嘉興 – Jiāxīng. A city to the northeast of Lin’an, in modern day Zhejiang Province. See Wikipedia. ↩

11. 内功 – neìgōng. Inner cultivation. One’s ability to control and manipulate one’s own internal qi flow. See Wikipedia. ↩ ↩²

12. 張家口 – Zhāngjiākǒu. A strategic pass between Mongolia and China proper, modern-day Zhangjiakou in Hebei Province. See Wikipedia ↩

13. 中秋 – Zhōngqiū. Harvest festival. See Wikipedia. ↩

14. 太湖 – Tàihú. A large freshwater lake in the Yangtze Delta. See Wikipedia. ↩

15. 宝应 – A city in modern-day Jiangsu Province. See Wikipedia. ↩

16. 洞庭湖 – Dòngtíng Hú. A large shallow lake in northeastern Hunan Province. See Wikipedia. ↩

17. 花剌子模 – Huālàzǐmó. A medieval state in Central Asia. See Wikipedia. ↩

18. 撒马尔罕 – Sāmǎ’ěrhǎn. Historic trading city in modern-day Uzbekistan. See Wikipedia. ↩

19. 樊城 – Fánchéng. City adjacent to Xiangyang that fell before the main siege. ↩

20. 宋度宗 – Sòng Dùzōng. Song Dynasty emperor during Xiangyang’s final siege. ↩

21. 元朝 – Yuán Cháo. The dynasty established by Kublai Khan after conquering the Song Dynasty. See Wikipedia. ↩

22. 江湖 – jiānghú. The world of martial arts. A sub-society involving all who are related to the martial arts scene. ↩

23. 轻功 – qīnggōng. Literally lightness skill. The ability to move with superhuman agility, and weightlessness through qi redistribution to leap over trees and roofs, and skip over water.. See Wikipedia. ↩

24. 郭靖 – Guō Jìng. The historical figure lived from approximately 1160-1207. ↩

25. 宋史 – Sòng Shǐ. The official history of the Song Dynasty, compiled during the Yuan Dynasty. ↩

26. 吴曦 – Wú Xī. A Song Dynasty general who betrayed his country in 1207. ↩

27. 嘉陵江 – Jiālíng Jiāng. A major tributary of the Yangtze River in southwestern China. See Wikipedia. ↩

28. 白崖关 – Báiyáguān. A mountain pass in modern-day Shaanxi Province. ↩

29. 郭宝玉 – Guō Bǎoyù. ↩

30. 郭侃 – Guō Kǎn. ↩

31. 吕文德 – Lǚ Wéndé. ↩

32. 吕文焕 – Lǚ Wénhuàn.1273. ↩

33. 张顺 – Zhāng Shùn. ↩

34. 张贵 – Zhāng Guì. ↩

35. 君子 – Jūnzǐ. The Confucian ideal of a morally exemplary person. Often translated as “gentleman”. ↩