Kamiyagawa left Takamagahara, taking the tapir's shrine.

And settled the payment for the construction of the shrine from Sister Jue, a total of 8,000 soul crystals.

Eight thousand yuan, you can't buy a loss, you can't buy a fool, and it's not too cost-effective to change a shrine that can supplement the faith of almost all strange talks, and even have two subordinate slots.

If it weren't for the conditions, Kamiya would have even wanted to rush up and hug his craftsman sister when he was in Takamagahara.

Flower bell trickery.

A shrine on the edge of a cherry blossom forest.

Next to the small wooden plaque, stands a statue of a shiki-deity and a shrine of Mary, on which a yellow-green fluorescent light lurks.

The shrine has a very magical spatial effect, and all the statues and shrines owned by Kamiya are bound to it and exist in any map that has been opened.

And only Kamiyagawa is allowed to use it.

The strange talk of carrying the [Takamagahara-pass] in some cases requires his permission to use it.

Naturally, the shrine of the tapir is also placed next to the shrine.

After putting away the Horror and Dream Shrine, Kamiyagawa picked up the bronze statue of the Dream Eater Tapir and placed it in the main hall of the shrine.

The many suspended dream bubbles in the hall began to split and multiply, and the newly generated transparent bubbles also reflected the silhouettes of some dreams.

These dreams, Kamiyagawa looks a little familiar.

There were a few bubbles, and you could even see the strange face of the dream man emerging from them.

The follow-up refraction is probably the dream that the little tapir once devoured. In this way, this shrine should be officially bound to the tapir. Kamiyagawa thought.

"Poof."

A blurry splash of red light, and the dream-eating tapir flicked its long nose and appeared from Kamiyagawa's side.

"Little tapir, you have a shrine. From this day forward, you are the Aragami of the Eightfold Classics. ”

Kamiya raised his hand and touched the head of the dream tapir.

"Puff~"

The little white beast lovingly enjoyed the caress of its owner, and then looked back and forth around its shrine.

Unlike Mary's Joy Shrine, this shrine of the tapir has already started to operate as soon as it is bound to the Shikikishami.

The breath of faith, symbolizing faith, is slowly overflowing from the suspended bubbles in the main hall, rippling up soft spatial ripples, slowly flowing towards the bronze statue of the little tapir.

According to the characteristics of the new concept shrine made by Satoru, there is no need for special sacrifices, as long as someone associates the concept of "dream" with the dream-eating tapir, there will be a power similar to belief gathered by the shrine.

In various legends, the dream-eating tapir is originally related to dreams.

Moreover, when Dream Man ravaged Kanto before, Little Tapir dealt with tens of thousands of Dream Man dreams.

In other words, nearly 10,000 people have vaguely seen this dream guardian saint in their dreams.

The faith offered by these people is much purer and more exuberant than those who merely know the legend of the dream-eating tapir. In a sense, he can already be regarded as a "senior believer" of the tapir.

"It's good that your ability and the authority of the shrine are completely consistent, and you can harvest faith one step faster."

Kamiyagawa watched the shrine work, happy and relieved.

"Poof!"

Seeing that the owner was happy, the dream-eating tapir was even more excited.

"After that, when I take you out at night to find nightmares to eat, you can occasionally find a few unlucky people with strong psychological qualities, and you can control them to make nightmares, and it will be associated with your own image. In this way, the belief in shock and horror should also be spread. ”

Kamiyagawa continues to plan ways and means for the dream-eating tapir to spread its faith.

The tapir itself has a [fear] skill, and it is perfectly fine to create and spread fear.

But when you think about it, it would be a bit time-consuming and laborious to let it spread nightmares one-on-one. Moreover, it is necessary to master the degree of goodness, so that the dreamer itself can associate the image of the dream-eating tapir with "panic", but at the same time it does not affect their normal life, and only thinks that they have a nightmare.

Inputs and outputs do not seem to be proportional.

Moreover, this kind of behavior is not suitable for large-scale practice.

Spreading fear in human dreams may cause some unnecessary chaos.

That's more than worth the loss.

"Hmm...... If you think about it this way, it may be more secure to connect the direct relationship between tapirs and panic through the communication of the cultural industry. Kamiyagawa thought again.

Sure enough, the establishment of a small animation workshop still has to be hurried.

Concubine Wenche is already reading and studying, and there is still a lot of possibility that this plan will be implemented.

After briefly planning the future development of the little tapir, Kamiyagawa set his sights on the two side halls of the "Horror and Dream Shrine".

Who is better to give the two slave slots?

"It seems that you can book one for Prajna in advance."

The promotion of Pranya to the B rank is currently on the agenda, and her shrine has no clue yet.

As for the Hehuan Spiritual Technique, Uncle Yuki is currently busy accumulating the matter of the Fusang Tree in Xiangsu, and he has not sorted out the theory for himself for a long time.

I haven't learned it yet.

And that technique is the next step......

Even if you learn it, it's definitely not suitable to let go of it now, and if you're not careful, your home may be turned upside down.

Moreover, whether Prajna wants it or not has to be said.

Anyway, Kamiya hasn't asked for her opinion with a shy face.

That Pranya, who always has a cold face and always looks at himself with disgust, would really agree to do something like that?

But I feel that if the object is Mary...... She might be happy to?

"It's a pity that Uncle Yuuki's master, Mr. Shengwei, passed away young, otherwise I really want to learn from this senior. What can I do to deal with my relationship with Shikijin, and even with my human wife? ”

Kamiya thought to himself with some regret.

It makes sense to think that Mr. Shengwei would be known as the first person to be reputed to be the spirit of Hehuan.

Truly a man of God......

Anyway, for now, Kamiyagawa's side considers that the statue can be taken in and out at any time anyway, so maybe he can first wronged Pranya, let her go to the little tapir to be a god for a while, and gain a small amount of faith, at least to ensure that there are no problems in her daily actions after promotion.

When you are a subordinate god of your own style, the degree of freedom is much higher than that of those big shrines and temples in the real world.

Like the Seokai lantern on Isehara, because it is a god in Ise Jingu, it is impossible to leave Isehara.

It is estimated that it will serve as a subordinate god to other shrines and temples, and there will be some restrictions on the strange talk itself.

Uncle Yuuki's rift girl,It's likely that it's also out of this consideration.,So even if she was stuck on the edge of promotion before.,It's never been sent to any shrine to be a god.。

"In short, whether it is a dog or a prajna, you don't have to worry too much about their lack of faith in a short period of time."

Kamiya is quite satisfied with the current situation of his subordinate gods.

……

Lost Kamyi.

This map of Ainu mythology, which was originally dark and frozen, has sunrise and sunset again because Kamiyagawa and his party have been here.

Although the sun is somewhat broken.

Although controlling the rising and setting of the sun, it completely restrained all the energy of the spider mother goddess Ausikp.

But it's all worth it.

Because the sun has turned again, the land of Kamui has regained light and warmth, and is no longer a white frozen ground and snowy field.

All kinds of remnants of strange creatures have also awakened from the long-term petrification.

Somewhere in the land of Kamyi, the shaman-masked Lady Grass is on a long trek with a dozen Klopokul villains.

After returning from Fantasyland, the eight villains who were initially awakened by the power of the little sun, including Granny Ususa, became missionaries of the "Kamiyagawa Faith".

According to Kamiya-sama's instructions, each of them led a long journey through this land of roots.

Whenever they came to a strange settlement, they would stop to make contact with the locals, spreading the faith of the newly appeared Ainu, and tirelessly repeating the love and well-being of Kamiya-sama.

The scene of the Mother Spider Goddess holding the sun in her hand in the mountains of Rebunka is a ritual to awaken the Ainu creatures, and it is reflected in the eyes of all living beings in this land as if it were a saint.

And Kamiya and his party all appeared in that scene.

So, the mission went well.

Most of the Ainu talk about living beings, and they don't mind believing in these new foreign gods who have rescued them from their untold suffering.

On this day, after walking for a long time, Granny Grass stopped by a stream where the snow melted and set up camp to rest.

As creatures in the land of creation mythology, although they are also weird, their habits seem to be closer to human beings than public opinion.

If traditional public opinion can be regarded as youkai, Kropokuru may be more akin to half-human, half-demon existence?

Although they don't have human ancestry per se, that's how it feels.

The slightly mutilated sun in the sky gradually set on the top of the snow-capped mountains.

The soft sunlight shrouded the snow-capped summit, and the dim yellow color exuded a sense of holiness.

Mother-in-law Grass breathed a sigh of relief in such an environment.

Before the petrification, she and her people had been in the dark for too long, and they thought they would never see it again.

"It's all a gift from Kamiya-sama. And, of course, the divine might of our Great Mother Goddess. ”

Granny Grass thought so.

She will work tirelessly to spread the belief of the Kamiyagawa as she does now, on the one hand, because she was instructed by the adult himself. On the other hand, it was naturally because she also sincerely believed in that adult.

The god who came to this land and freed his people from suffering and brought light to the land.

It is completely worthy of their devotion and love while worshipping the Mother Goddess.

After resting for a while, several of his men suddenly shouted and became vigilant.

Granny Grass looked up and saw some figures appear on the other side of the creek, looking like dozens of people.

Judging by the body shape, the ones on the other side are also Kropokuru.

In the land of Kamyi's roots, there is not only one kind of strange tribe that lives. And because of the vast territory, even if they are the same ethnic group, because of the different settlements, their own way of survival and the main gods and beliefs will be different.

The Ainu were originally pantheistic, and it is not surprising that various ethnic groups worship one god or other.

However, not all the strange creatures are as lucky as the Grass Granny and them, and their mother goddess, Yausikp, is at least alive now. Most of the gods that other living tribes originally believed in had completely fallen in the previous invasion of Yellow Springs.

"Kindred!"

On the other side of the stream, someone began to tentatively shout to Granny Weed.

Each side sent a small number of representatives to start contacting each other.

The person on the other side of the river, Kropokuru, is also a shaman, a little old man with a mask on his face. However, his mask is different from that of Granny Grass, whose most distinctive feature is the six eyes, representing their mother goddess, Awusikpu.

And the mask on the little old man's face is a dragon pattern with an emerald green hue.

This is a mask that only the clan that believes in Konakamyi, who is both a dragon god and a thunder god, is a powerful tribe of Acheng Thor.

Generally speaking, the strange creatures who believe in the god Acheng Thunder live further north in the land of roots.

It seems unlikely that it will be in the current position.

And judging from the number of people on the other side, it seems that they are moving the family?

"We are the fringe tribes of the Sacred Forest." The little old man on the other side introduced himself, "We people woke up from the petrification, only to see that the tribe had been destroyed. There was a lot of depravity and resentment in the direction of the Sacred Forest, and the distant sounds of fighting could be heard. That breath is still overflowing, and we have no choice but to organize everyone to migrate. ”

Sacred Forest Tribal.

That's right.

Acheng Thunder God is the guardian of that holy land, which was once the core of the entire Ainu, but after the Disaster of Lightlessness, it became the most tragic main battlefield.

"The rest of the Roots Land has become suitable for survival, you can continue to go south, we are from over there, and you will definitely find a suitable place to station." Granny Grass proposed.

Although the main gods of belief are different, the god of Acheng Thunder is the oldest and most worshipped god in the root land.

Granny Grass felt very close to this group of people, and was somewhat sympathetic to them.

The shaman on the opposite side sighed, "A large area around the Sacred Forest is wrapped in the aura of depravity. I'm afraid that the aura will continue to spread, and it's dangerous ahead, and you people shouldn't be here. Rather, why are you here? The tribes who believe in Yausikp, you should be on the other side of the Remunhua Mountain, right? ”

"We?"

As soon as she said this, Granny Grass was obviously energetic.

During this time, she already possessed the basic qualities of a missionary and developed certain professional habits.

"Kindred, when you woke up, did you see the scene of our Mother Mother Goddess of Ausikpu holding the sun in her hand?"

"Yes. Ausikp is a good god and deserves the love of all of us. ”

"Of course! But that's not all. Did you see the other gods in that scene? ”

"Other ......"

The other gods, of course, refer to Kamiyagawa and his party.

And for the Sacred Forest tribe, of course seeing is seeing.

But they didn't know what the "other gods" were in that apparition.

Granny Grass: "Then, my dear kindred, take up a little more of your time. I want to tell you about our Logos and Savior, the great God King of the High Heavens, and the gods under His throne. Including the goddess who spreads joy and good fortune, the master who controls terror and dreams, and the young girl who holds the light of the sun......"

(End of chapter)