From ruined temple to divine court

Chapter 175 Priesthood
Why did the Yanzhou court have no choice but to take the Qujiang water god? After all, there are many immortals. At most, they can send more people and consume more spirit stones.

In the final analysis, it is because Qujiang Water God has a group of believers that the Yan Zhou Dynasty can't control, and the number of believers is still quite large, which can fully support Qujiang Water God's resurrection for several rounds.

Therefore, unless the imperial court has a way to kill the entire Qujiang water tribe, or is determined to reincarnate the Qujiang water god several times, it will really not tear itself apart with the Qujiang water god.

After Ao Xue obtained the priesthood of Luohe Water God, she spontaneously began to renovate the existing water mansion, and a layer of faint water film appeared on the water mansion.

With this layer of water film, the water mansion basically cuts off the river water, even ordinary people can live normally when they come to the water mansion.

At the same time, Ao Xue also registered all the shrimp soldiers and crab generals. From now on, these shrimp soldiers and crab generals will officially belong to the Luohe Water Mansion. Of course, they still belong to Luo Bin.

This kind of registration is just to make the 10% bonus work. Counting Ao Xue's previous fetters, under Ao Xue's command, the basic attributes of these shrimp soldiers and crab generals will be greatly increased.

That's not all, Ao Xue told Luo Bin that she could use Luohe's hydraulic power directly in Luohe, or in a place not far from Luohe.

In other words, fighting near the Luo River, Ao Xue can save a lot of mana by using water-related spells. After all, there is no need to create water out of thin air.

It can be seen from this that the bonus of the priesthood to the gods is in all aspects. This point, I am afraid that there is no way to upgrade or even rise to the stars.

Through the observation of Ao Xue, Luo Bin also determined how his temple should develop, that is, try to obtain priesthood for the great and small gods under his command.

Priesthood allows the gods to actively acquire more believers, feed back the development of the temple, and greatly enhance the fighting power of the gods.

The most important thing is that after obtaining the priesthood, they can get a wider source of believers without being limited to the temple area.

Of course, the priesthood is not so easy to obtain. With Ao Xue and his own experience, Luo Bin has some understanding of the priesthood.

Generally speaking, there are two normal ways to obtain the priesthood. One is to designate one to inherit the priesthood, just like the land god of the Lu family before.

Another way is to allow the priesthood to be chosen freely, which does not need to cost extra things, but the requirements for the chosen object are relatively high.

Only from the knowledge of myths that Ao Xue and Luo Bin have absorbed from the original world, Luo Bin can now sum up several conditions.

First, the person chosen for the priesthood must have certain strength, at least not just a ghost or monster can be selected.

Second, the chosen object of the priesthood must have a certain correlation with the priesthood. For example, the position of Luohe Water God, since it is a water god, a god of fire attribute will definitely not be selected.

The third point is that the territory where the priesthood may be born will also have certain requirements for the chosen object.

For example, Luo Bin knew that most of the mountain god lands in the original world were native-born aborigines, which might make the priesthood more agreeable.

Of course, Luo Bin also knows through the previous matter of robbing the priesthood of land that even if you don't meet the selection requirements for the priesthood, it's not impossible to forcibly obtain the priesthood.

It's like getting married. There are two ways to get married in this world. One is decided by the parents.

The second is to fall in love freely. When the raw rice is cooked, the parents have nothing to do.

Of course, in addition to these two normal ways, there are also bandits robbing relatives and directly taking back the cottage. Although that would not be recognized by the outside world, there is no difference in essence. Speaking of which, Luo Bin should be like this.

The same is also the Yihongyuan model, but in this case, visitors cannot obtain ownership.

This is quite similar to the current wild gods. Most of the wild gods master one or two related rules, otherwise they can only be regarded as monsters and cannot be regarded as entering the divine way.

For example, the big willow tree before has the ability to rain and moisten the land, which has a certain compatibility with the priesthood of the land god.

Only by mastering one or two corresponding rules can one absorb faith through these rules, otherwise one can only be like a white fox, even if it is pretending to be a ghost, it can only get the title of a fox fairy, not a god.

Of course, quantitative changes will always lead to qualitative changes, let’s still use the white fox as an example.

As long as the white fox perseveres and harvests a lot of beliefs through certain means, then the beliefs will still form corresponding laws, allowing the white fox to achieve the conditions for becoming a god in a disguised form.

However, this is somewhat difficult. After all, without corresponding rules, harvesting faith is not so easy.

Therefore, many evil gods were born, and they gave back to the priests through various methods and harvested a lot of faith.

For example, through blood spells, money transactions, and using evil means to satisfy the various desires of the priests and so on.

Therefore, even if you know that the divine function brings a lot of benefits, it is not so easy to obtain it.

Nowadays, Luo Bin feels that there should not be many vacant priesthoods in the nearby world.

Of course, he will not only consider blank priesthoods, even if someone has inherited them, Luo Bin will also consider them.

For example, the land of Pingcheng, as the land of Daliu Township and other places, Luo Bin can clearly sense that there is also a land god in Pingcheng.

That one is even higher than Luo Bin, the land god, and the domain covered by the other party's priesthood is superimposed on him.

It's just that the opponent's control can't be as precise as Luo Bin's, and can only control things in the general direction, such as moving around the terrain, extracting a certain amount of land power in proportion, and so on.

This is similar to the government. The county must obey the orders of the county and the central government, but neither the county nor the central government can understand the situation in the county in detail, nor can it directly control the affairs of the county.

But unlike the government, the county and the central government can directly appoint and remove county officials, and although the land in Pingcheng can be regarded as Luo Bin's superior, there is no way to directly replace someone as the land god.

Except for the land of Pingcheng, because it is located in a plain, there are not many mountains, so there may not be many mountain gods.

Of course, deciding whether a mountain has a mountain god is not based on the size of the mountain, but on the aura of the mountain.

Even if it is just a mound of tens of meters high on a mountain top with sufficient aura, a mountain god can still be born.

And a mountain range with insufficient aura, even if it is tens of thousands of meters high, may not be able to give birth to a mountain god.

However, these two situations generally do not happen, it can only be said that there is a possibility.

According to Luo Bin's estimate, the Lingshan Mountain where the Lingshan Jiange is located should have the priesthood of a mountain god.

Other than that, all Luo Bin can think of is the God of Thunder, God of Rain, God of Wind and so on.

(End of this chapter)