Kamiyagawa left Takamagahara with the little tapir's shrine.
And he paid off the reward for building the shrine with Sister Kaku, a total of 8,000 soul crystals.
For eight thousand yuan, you can't afford to suffer a loss or be fooled. It's simply not a good deal to get a shrine that can replenish faith for almost all monsters, and even has two sub-god slots.
If conditions hadn't prevented it, Kamiya would have even wanted to rush up and hug the craftsman sister when she was in Takamagahara.
Hualinggui School.
The sacred tree beside the cherry blossom forest.
Next to the small wooden sign, there are statues of shikigami and Mary's wedding shrine, with yellow-green fluorescence dormant on them.
Kamiya has a very magical spatial effect. All shikigami statues and shrines owned by Kamiya, after being bound to it, will exist in any map that has been opened.
And only Kamiya River is allowed to be used.
Individual Kaidan who carry the [Takamagahara Pass] need his permission before they can use it.
The little tapir's shrine is naturally placed next to the shrine.
After placing the shikigami of Terror and Dreams away, Kamiyagawa picked up the bronze shikigami statue of the Dream-Eating Tapir and placed it in the main hall of the shrine.
The many floating dream bubbles in the hall began to split and increase in number, and the newly formed transparent bubbles also reflected the silhouettes of some dreams.
These dreams seemed a bit familiar to Kamiyakawa.
On some of the bubbles, you can even see Yumeno's strange face emerging from them.
"What was reflected later was probably the dream that the little tapir once swallowed. From this point of view, this shrine should be officially bound to the little tapir." Kamiyagawa thought this way.
"Pffff."
The blurred red light sputtered, and the dream-eating tapir appeared from beside Kamiya River, waving its long nose.
"Little Tapir, you have a shrine. From today on, you will be a serious god."
Kamiya raised his hand and touched the dream-eating tapir's head.
"Puff~"
This little white beast enjoyed the caress of its owner intimately, and then looked back and forth around its own shrine.
Unlike Mary’s Xisha Shrine, Little Tapir’s shrine has already started operation as soon as it was bound to the shikigami statue.
The breath that symbolizes faith is slowly overflowing from the suspended bubbles in the main hall, creating soft ripples in the space and slowly flowing towards the bronze statue of the little tapir.
According to the characteristics of the new concept shrine created by Kaku, there is no need for special sacrifices. As long as someone associates the concept of "dream" with the dream-eating tapir, a power similar to belief will be collected by the shrine.
The dream-eating tapir is originally related to dreams in various legends and stories.
Moreover, when Mengnan was wreaking havoc in Kanto, Little Tapir dealt with tens of thousands of Mengnan's dreams.
In other words, nearly ten thousand people have vaguely seen this patron saint of dreams in their dreams.
The beliefs provided by these people are more pure and vigorous than those who only know the legend of the Dream-Eating Tapir. In a sense, they can be regarded as the "senior believers" of the little tapir.
"It's good that your abilities are completely consistent with the authority of the shrine. You can gain faith quickly."
Kamitani looked at the operation of the shrine, feeling happy and relieved.
"Puff!"
Seeing his master happy, the dream-eating tapir became even more excited.
"After that, when I take you out at night to look for nightmares, you can occasionally find a few unlucky people with strong psychological qualities. You can control them to make nightmares, and they will be linked to your own image. In this way, Jinghe
The belief in fear should also be able to spread."
Kamiyagawa continues to plan ways and means for the Dream-eating Tapir to spread its faith.
The little tapir itself has a [Spread Terror] skill, so it is absolutely no problem to create and spread fear.
But then I thought about it, it would be a bit time-consuming and laborious to let it spread nightmares one-on-one. Moreover, the degree must be mastered so that the dreamer can associate the image of the dream-eating tapir with "fear" without affecting them at the same time.
Living a normal life, I just thought I had a nightmare.
Input and output don't seem to be proportional.
Moreover, this behavior is not suitable for large-scale implementation.
Spreading fear in human dreams may cause unnecessary chaos.
Then the gain outweighs the loss.
"Hmm... If you think about it this way, it might be safer to connect the direct relationship between the little tapir and panic through the cultural industry." Kamiyagawa thought again.
Sure enough, we still need to hurry up in establishing small animation workshops.
Princess Wenche is already busy reading and studying, and there is still a lot of possibility for this plan to be implemented.
After briefly planning the future development of the little tapir, Kamiyagawa turned his attention to the two "Horror and Dream Shrine" going up from the shrine.
Of the two slave god slots, which one is better?
"It seems that I can reserve one for Prajna in advance."
Prajna's promotion to B-level is now on the agenda, but her shrine still has no clue.
As for the acacia spirit-controlling technique, Uncle Yuki is currently busy accumulating fragrant hibiscus trees and has yet to sort out a theory for himself.
I haven't learned it yet.
And that trick is the last resort...
Even if you have learned it, it is definitely not suitable to be used freely now. If you are not careful, your family may be in trouble.
Moreover, it remains to be seen whether Prajna is willing or not.
Anyway, Kamiya has not shyly asked for her opinion.
Would that Prajna who always looked at me with a cold face and a look of disgust on his face really agree to do such a thing?
But I feel like if the target is Mary... she might be very happy?
"It's a pity that Uncle Yuuki's master, Mr. Shengwei, died young. Otherwise, I really want to learn from this senior. How can I handle the relationship with the shikigami well, and even have a relationship with my human wife at the same time?"
Have a good relationship?"
Kamiya thought so sadly in his heart.
It makes sense to think that Mr. Shengwei would be known as the first person to control the spirits of Hehuan.
He is truly a man of God...
Anyway, for now, Kamiyagawa considers that the slave statue can be taken in and out at any time anyway, maybe it can be aggrieved to Prajna first, and let her be a slave god with the little tapir for a while, so as to gain a small amount of faith, at least to ensure her promotion.
No problems with daily activities.
When you are a kami of your own shikigami, your degree of freedom is much higher than when you are a kami of big shrines and temples in the real world.
Like the green lantern on Isehara, because it is a deity of Ise Shrine, it cannot leave Isehara.
It is estimated that as other shrines and temples serve as gods, there will be some restrictions on the ghost stories themselves.
The slit girl under Uncle Yuuki probably had this consideration in mind, so even though she was on the verge of promotion before, she has never been sent to any shrine to serve as a deity.
"In short, whether it's a dog or a prajna, you don't have to worry too much about their lack of faith in the short term."
Kamiya is quite satisfied with the current situation of his shikigami.
…
Lost Kamui.
This Ainu mythical map was originally dark and freezing, but because Kamiyagawa and his party came here, the sun rises and sets again.
Although the sun is somewhat incomplete.
Although controlling the rising and setting behavior of the sun, it completely restrained all the energy of Yausikp, the Spider Mother Goddess.
But it's all worth it.
Because the sun rotates again, the land of Kamui has light and warmth again, and now it is no longer a vast white field of frozen soil and snow.
Various remaining ghostly creatures have also awakened from their long-lasting petrification.
Somewhere in the land of Kamuyi, Granny Loessus, who was wearing a shaman mask, was leading a dozen or so little Kropokuru people on a long journey.
After returning from the Dreamland, the eight villains, including Grandma Oicao, who were first awakened by the power of the little sun, all became missionaries of the "Kamigawa Faith".
According to Lord Kamiya's instructions, each of them led the team on a long and painstaking journey on this land of origin.
Every time they arrived at a settlement of strange creatures, they would stop to contact the locals, spread the new beliefs that appeared in the Ainu, and tirelessly repeat the story of Kamiya-sama's love and blessings.
The scene of the Spider Mother Goddess in the Rewenhua Mountain, holding the sun in her hand, is a ritual to awaken the Ainu creatures, and it is reflected in the eyes of all creatures on this land like a divine manifestation.
Kamiya and his group all appeared in that scene.
Therefore, the missionary work went smoothly.
Most Ainu monsters don't mind worshiping these new foreign gods who save them from endless suffering.
On this day, Granny Oucao and her group had been walking for a long time. They stopped by a creek where the ice and snow had melted, and set up camp to rest.
As creatures in a land of creation myths, although they can be regarded as weird tales, their habits seem to be closer to humans than the weird tales of public opinion.
If traditional public opinion ghost stories can be regarded as monsters, might the Cropokuru be more similar to half-human and half-demon beings?
Although they themselves do not have human blood, this is roughly how they feel.
The slightly incomplete sun in the sky gradually set on the top of the snow-capped mountains.
The soft sunlight shrouds the snow-capped mountaintops, and the dim yellow color exudes a sense of holiness.
Grandma Locust let out a long sigh of relief in such an environment.
Before she was petrified, she and her tribe had lived in a dark environment for too long. She originally thought she would never see such a scene again.
"These are all gifts from Lord Kamiya. Of course, there is also the divine power displayed by our great mother goddess."
Grandma Locust thought so.
She would work tirelessly to spread the Kamiyagawa faith as she does now. On the one hand, she was entrusted by the Lord himself. On the other hand, it was naturally because she sincerely believed in the Lord.
The god who came to this land, freed the people from their suffering and brought light to the earth.
It is completely worthy of their devotion and love while believing in the Mother Goddess.
After resting for a while, several of his Krobokulu men suddenly shouted and became alert.
Granny Oucao raised her head and saw some figures appearing on the other side of the stream. It looked like there were dozens of people.
Judging from their body shape and appearance, those on the opposite side are also Cropokuru.
On the land of Kamui, there is not only a type of Kaitan ethnic group like Cropokulu. And because of the vast territory, even the same ethnic group will have different ways of living and main beliefs in gods due to different settlements.
There is a difference.
The Ainu is originally a pan-theistic system, and it is not surprising which god various ethnic groups believe in.
However, not all ghost creatures have as good luck as Granny Locust and others. The mother goddess Yausikp they believe in is at least still alive. Most of the gods that other tribes originally believed in have completely perished in the previous underworld invasion.
Already.
"Same race!"
On the other side of the stream, some people began to tentatively shout to Granny Oucao.
Each side sent a small number of representatives to start contacting each other.
The speaker on the other side of Cropokulu is also a shaman-like being, a little old man with a mask on his face. However, the style of his mask is different from that of Granny Oucho. The most obvious feature of the mask on Granny Oucho's face is six
One eye represents their mother goddess Yausikp.
The mask on the little old man's face has an emerald green dragon pattern.
This is a mask worn only by the powerful tribe of Konakamuyi, who believes in being both the dragon god and the thunder god, Acheng Thunder God.
Generally speaking, the strange creatures that believe in Acheng Thunder God live further north in the Origin Earth.
It seems unlikely that it would appear at its current location.
And judging from the number of people on the other side, it seems like they are relocating their entire clan?
"We are a tribe on the edge of the Holy Forest." The little old man opposite introduced himself. "We woke up from petrification and saw only devastation and the tribe has been destroyed. The direction of the Holy Forest is filled with a lot of depravity and resentment.
, and you can still hear the distant sounds of fighting. That kind of atmosphere is still leaking out, and we have no choice but to organize everyone to migrate."
Sacred Forest Tribe.
That's right.
Acheng Thunder God is the guardian of that holy land. The holy land used to be the core of the entire Ainu, but after the lightless disaster, it became the most tragic main battlefield.
"Other places in the Origin Earth have become suitable for survival. You can continue to go south. That's where we came from. You will definitely find a place suitable for stationing." Granny Oucao suggested.
Although the main gods of belief are different, Acheng Thunder God is the oldest and most worshiped god on the earth.
Grandma Oucao feels very close to this group of people of the same race, and somewhat sympathizes with them.
The shaman opposite sighed: "A large area around the sacred forest is wrapped in the aura of depravity. I'm worried that those auras will continue to spread. It's very dangerous ahead. You people shouldn't be here. Rather, you
Why do you come here? Tribes that believe in Yausikp, you should have been on the other side of Rebunhua Mountain, right?"
"us?"
As soon as she mentioned this, Grandma Oucao became obviously excited.
During this period of time, she has acquired the basic qualities of a missionary and developed certain professional habits.
"Compatriots, when you woke up, you saw the scene of our mother goddess Yausikpu holding the sun in her hands, right?"
"Yes. Yausikop is a good god and deserves the love of all of us."
"Of course! But it's more than that. Did you see the other gods in that scene?"
"other……"
The other gods, of course, refer to Kamiyagawa and his party.
For the Sacred Forest tribe, seeing is of course seen.
But they didn't know who the "other gods" that appeared in that sacred scene were.
Granny Locust Grass: "Then, my dear compatriots, I would like to take up a little more of your time. I want to tell you about our guide and savior, the great god-king on the Gaotian Plain, and the gods under him. Including
The goddess who spreads joy and luck, the master who controls fear and dreams, the maiden who controls the light of the sun..."