"You have fundamentally broken the god system of the whole worship of the steppe, so that the high-ranking personnel of all tribes regard you as a mortal enemy +5000;

The 'atheism' trend you have set off has had a violent impact on the minds of the tribe people who originally believed in the gods, and the first thing they have to do with you is the overall negative sentiment +2000;

Your actions have enabled humans to live with nature on an equal footing, shaking the foundations of the original social relations and structures +1000;

The smelting knowledge you have gained has led the Cin-Din-Ta tribe of Fa-Kua to believe that you will cause damage to the excavation of the peaks, causing the displeasure of the gods of the peaks +400. Pen Fun Pavilion wWw. ｂiquge。 ｉｎfo”

Seeing the word "atheism," or the word "Shin'ne-Nu," Hado instantly entered a complex state of shock, confusion, and fear.

"Gods don't exist. ？”

He had never thought of such a thing: this grassland, there had never been any gods, and those worshiped mountains, rivers, dreams, and death were all subjective conjectures of the tribesmen, and they did not actually exist. For so many years, Hado and his compatriots would express their gratitude and reverence to the "gods who did not exist" whenever there was a good harvest, when rain fell from heaven, when babies were born, and when the water dried, when wars broke out, and when there were internal and external troubles, they would beg forgiveness and blessings from the "gods who did not exist." And now, Hadu found that these so-called ritual regulations are only related to the upper echelons of the tribe, but have nothing to do with the clansmen who revere the gods from the heart. These so-called gods are essentially symbols used by the tribe leaders to control the clansmen, satisfy their power control and the distribution of resources within the clan.

In this way, the "A-Bu", the god of hunting in the Ka-Sin-Ki tribe, is actually an illusory "false god". The reason why the leader was able to sit on the position of leader was not because "A-Bu" gave him supreme strength and combat skills, but because of his usual practice and comprehension, constantly improving himself in battle, and finally hunting the border bear alone in an important ceremony, and successfully challenging the original leader, so that he has the power to lead the clan today. These are the rewards of the chief's own efforts, and have nothing to do with the "A-Bu" who doesn't know where he is, but the leader is not arrogant because of his ability and strength, but shows an image of humility and fraternity - although this is also the image required by the god of hunting.

It can be said that in primitive worship, the existence of the concept of gods can not only enable leaders with sufficient strength to obtain a status and power that matches them, but also restrain them from abusing power and blindly distributing. From this point of view, there are two sides to the existence of gods, and it is not impossible to say that the advantages outweigh the disadvantages of letting the powerful people match the opportunities and platforms to exert their strength. However, this is not considered for ordinary clansmen: not everyone's strength can reach the highest standard, and a person's strength should be evaluated from both innate and acquired aspects, and the worship of gods makes the tribe due to inbred birth, epidemics, food sources and other factors congenital defects, due to the difference in the inheritance of the gods and runes and lack of good guidance, lack of parents after birth, the tribal environment is more extreme and other acquired deficiencies, due to subjective and objective factors and can not reach the "gods" believed in the tribe The level of requirements is ostracized, ridiculed and expelled by the main power of the tribe. Those who are in slightly better condition must do everything possible to please the gods in the worship of the "gods", offering their own rare livestock and stored grain, paying tribute to the trophies of their honor, and even sacrificing their own lives. The whole tribe, in the belief in the gods, is distorted on a spiritual level - a sick core idea that the "gods" can destroy themselves and retain the dignity of the "gods". In this barbaric era of wars, frequent natural disasters, and epidemics, people still have to give up their lives, not for the survival and well-being of themselves and other tribesmen, but to believe and worship the "invisible, intangible" pit things, this... This.. ！

At this point in his thoughts, Hadu had gone from shock to anger. For the first time, he saw the "gods" of primitive worship so clearly, and he suddenly realized: when he saw this "atheism", his heart was completely blank, and somehow, as if something he had been looking for had suddenly disappeared, compared to the expression of those who had been plundered by him of their loyalty to the original tribe - it was a hollow expression, a dull eye, as if the most important thing in life had disappeared.

But that's a good thing, Hado told himself that now these people who no longer need to kneel to the "false gods" can finally think about their lives, their own survival, their own lives.

However, this also made Hadu feel further confused: he was the initiator of this incident, and if he hadn't plundered the totem of faith in the hearts of these people, they would not need to linger on this bleak future. So what is his mission? ？

At this time, Hadu suddenly remembered one thing: the "wealth plundering" ability that he was able to use now. If the gods do not exist, then the power "blessed by the gods" should also not exist. Unless.. Unless, this power is not given by the gods. When I thought back to the time when I first obtained this ability, I said that "he was 'chosen' as a lucky star", and the word "chosen" is very important. He wasn't randomly hit by this "lucky" force, but was picked out for some reason. Hadu pondered silently how different he was from the rest of his people, or what qualities he possessed that would be valued by others.

It may be because his knowledge, experience, and experience are not deep enough, and from the height he can reach now, he is not able to fully discern the difference between himself and others. It's just that when he first gained this power, he was struggling in his heart to save himself and his brother. This powerful mind, as well as the psychological need to bring well-being to his people, may be what stands out about him.

What is different from other tribesmen is that Hadu is "sentient" about the world, he does not live in a muddled way like other tribesmen, he is hunting and farming, giving birth to children every day, and he is full of curiosity about this world. Although the leader had always guided him in the hope that he would grow up to be a steady and wise candidate for leadership, Hado had never liked this kind of constrained life—he longed to go out and see. From the bottom of his heart, Hadu does not believe that resting on one side of the soil and water will make the tribesmen happy and healthy, on the contrary, it is his true wish to constantly obtain materials and resources from the outside world and improve the living standards of the tribesmen.

Probably because of this, maybe because Hadu wanted to get "what is not here", to "let there be here", this vision is in line with this power, so he was chosen as the "lucky star".

This reason made Hado's heart feel much better, and as far as this explanation was concerned, "wealth plunder" was the culmination of his inner thoughts, and since he had gained such powerful power, he should do his best to create a world that matched his heart.

Hadu, who figured out the joints, began to focus on the change of the malicious value, judging from the accumulated malicious value value, what he needed to solve was the high-level of each tribe, and liberate the clansmen of each tribe from the oppression of the "false gods". However, it will not be useful to run to those tribes to raise their arms and shout, the key is to get close to the upper echelons of these tribes.

It would have been the best thing to do with the Mo-Ruq-Fa, but if it had been done once or twice, it would have been ineffective - when the other tribes noticed his actions, they would have shut down the entrance and exit to the camp, and the only way to deal with them would be by violence.

It's just that Hadu doesn't want to go that far—he knows too well how much suffering war can inflict on people. From childhood to adulthood, Hadu has been living in the shadow of war, and the total number of his father and mother was originally 8 or 90, but because of the perennial war, it has dropped to less than 10 now. Every time, my parents could only cry out and cry over the remains of their compatriots, but they couldn't do anything. Hadu did not want to bring the same sorrow to the other tribes, and since he wanted to bring peace and happiness to the people of the steppe, then war could only be considered as a last resort.

And the most troublesome thing for him at the moment is this group of clansmen who are not any tribe after he plundered. Although these people are not related to him by blood, they all have the same psychological feelings and life needs, and they have just been freed from the shackles of "false gods", and from this point of view, they are actually the same kind of people. It is not an exaggeration to say that they are members of each other's tribe, and after eliminating their loyalty to the original tribe, they have a very high recognition of Hado, and they are all willing to follow Hado. Hado, on the other hand, was very unconfident about leading these "sourceless" people: he had never learned how to lead others - which was a bit presumptuous to say, after all, he had led a battle formation - let alone a large tribe of 2,000 people.

At this time, he began to feel his own shortcomings, and thought that he needed to learn from the experience of the original leaders and leaders of the more than 2,000 people in order to truly understand the method of governance. Before that, he could only pretend to be profound, and only hoped that he would not show his cowardice in front of these people who believed in him. As for what to do in the future, Hado doesn't know how to explore this road, so he can only take one step at a time.

On this night, countless people had difficulty sleeping.

Early the next morning, Hadu decided to gather the original leaders and leaders of the place to discuss the way forward.

The three leaders were living on the second floor of the tower, and soon after receiving the news, they also came up and called the heralds to summon the other leaders. Seeing everyone, Hadu adjusted his emotions a little and began to preside over the meeting. Now that he has determined what he wants to do, it is very appropriate to take responsibility for it.

The main needs to be discussed at the meeting were two aspects: one was to determine the new path and direction of the tribesmen in the future, and the other was to consider matters related to the liberation of other tribes. The two can be said to be mutually reinforcing, the former determines a path that needless to say also conflicts with the primitive cults of other tribes, and the latter is a necessary action to be made when this conflict reaches its peak.

Now that more than 2,000 people have escaped from the control of the gods, the name "Mo-Ruq-Fa" is now dead in name, and it is time to take a new name to call them. Hadu believed that the symbol "Shin'ne-Nu" was a concise expression of rejection and refutation of the gods, and he suggested that the name should be used to ask the people to see their opinions and reactions, and this suggestion was agreed to by the high-ranking people in attendance.

As for the discussion of the liberation of the other tribes, the deputy chieftain, "Sjon'ne-far'ra-Lek'ka", suggested that Hadu should give priority to visiting other large tribes as a high priest, and this proposal was approved by most of the leaders. In the early stage of liberation, it was best to use a more peaceful way, and the tribes of the steppe had the custom of hunting, and they would be more friendly to the people of the god of hunting, as can be seen from the fact that the high priest of the god of hunting, such as "Mo-Ruq-Fa", who had a habit of killing in war, did not dare to offend.

At the end of the meeting, two things were discussed: the appointment of new tribes and the plan to defend against the enemy. First of all, Hado made it clear that he was not willing to take on any position - he was self-aware, and he was not enough of anyone in the room in terms of experience, age, or original position in the clan, and at the same time, he wanted to make good use of the power he had gained, and holding a position in the clan would not give him so much freedom. In addition, it would take at least ten days for the "Mu-Tua-Yin" tribe to get the news, prepare the army, and "visit the door", and if Hadu worked hard during this time, he said that he would have been able to organize enough to fight against this cruel tribe that believed in the god of shadows.

After setting his goal, Hado decided to make a return trip to "Ka-Sin-Ki", and in addition to the riders who had followed him at the beginning, he also asked for four teams of cavalry with a total of 48 men and 72 horses. He had a plan in his heart: if he didn't have enough strength to go back this time, neither his parents, nor the leader who trusted him, nor the sinister old patriarch would really believe that he could "persuade" a large tribe of more than 2,000 people.

So many things happened when he went out for the first time, and Hadu, who was on the way back, felt very emotional, and it was difficult to gain so much insight without going out. In particular, he discovered a strange phenomenon: when he came, the sun stood still in the sky, and he had not seen it set for a long time, and this time he had only reached the halfway point of the journey, and the sun had already reached noon.

Walking to the cave where he had rested, Hadu beckoned them to stop and rest, took out their rations to prepare lunch, and ordered a group of horsemen to fetch water from a nearby river. The cavalry did not go too far, and rushed back on their horses with a frightened face, and beckoned Hadu and them to run as they galloped. Hadu looked closely, and saw that there was a surging mudslide behind the cavalry. He hurriedly asked everyone to pack up and get on their horses and move. After everyone had safely moved to a platform on the top of the cave, Hado looked at the torrent with trepidation: I don't know why, this mudslide washed down like this, and the source should be the mound on the opposite side of the cave, but there should be no waterhole on it, let alone a mudslide. Seeing that the originally solid road had turned into a swamp, Hadu's heart was full of strangeness: this strange environmental situation was not the first time he had encountered it, especially after each settlement, this sudden phenomenon came particularly fiercely. Instead of dismounting, kneeling, and begging the gods for forgiveness, the cavalry around Hado looked eager to figure out the cause of the mudslide.

Even noticing the reaction of these cavalrymen, Hadu did not pay much attention to this fortuitous incident, and once again beckoned the people to camp in a slightly safe place, and then personally led the two teams of cavalry to fetch water. After a short break after lunch, the group continued on their way, and as time went on, it was getting late, and they still had about a quarter of the way to go. Hadu thought at this time: Why does the old hunter in the camp say that when the sun goes down, things in the dark will "fall"? In this way, the place outside the camp that is not exposed to the light of the fire should "fall", instead of appearing in its entirety as it is now.

The sun had set, there was no moonlight tonight, and the sky was filled with twinkling stars. Hado stopped his horse and went around: they didn't "fall" somewhere else. Breathing a sigh of relief, he took out dry wood and flint to make torches, and Hadu and the others continued on their way.

After some time, they finally came to the "Ka-Sin-Ki" tribe, and then they heard all kinds of loud shouts and warnings from the camp. After a while, the wooden gate of the camp was opened, and the leader rushed out with a group of hunters and "Yijun", and he was about to fight with Hadu and them without asking too many questions. Hadu hurriedly screamed, and took a torch to illuminate his face. At the sight of Hadu, who had "returned from the darkness," several of the leaders led by the leader cried out in a strange way - no one could come back alive from "the place where the sun had set."

The leader opened his arms to stop the hunters who wanted to rush over, and took the lead in shouting to Hadu to dismount. When Hadu came over with a torch, the leader immediately came to him and looked at the boy carefully - yes, this was Hadu, his instinct was right, Hadu was not dead, he came back alive.

The other hunters didn't dare to step forward, and suddenly, a hunter pointed at the men and horses behind Hadu and shouted, and the hunters entered a tense state of readiness again.