I changed the world.

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The servants around them walked very quietly, none of them wanting to offend their master at this moment...

His wife was wiping away tears, and one daughter was by his side, comforting him. Two other daughters were married and hadn't yet returned. People kept coming to the manor gate after hearing the news, but most were stopped. They were told that Latour wanted some time alone and thanked them for their concern…

Beside Saiman, a local shaman was recounting the afterlife to him. Shamans were a special profession in the area. Aside from a small minority who practiced the Church of Revelation, which had been introduced from the West, the majority of the locals adhered to their traditional beliefs.

From the perspective of modern religion, the local belief is actually a typical form of animism. They believe that all things have spirits, and that ancestors and various powerful natural spirits can protect the tribe and them. In their worldview, there is no strict boundary between gods and spirits, and powerful spirits can be considered gods.

Therefore, as island inhabitants, the sea god and the sun god were naturally worshipped and feared. In addition, ancestral spirits were also a key focus of worship... and shamans were those who could communicate with the gods, and they held the secrets of witchcraft.

In the past, during tribal times, shamans held a very high social status. Although their social status has declined with the development of the times and they have gradually become marginalized from political life, the islanders of Misula Island still hold shamans in high regard, especially in matters of major events and weddings and funerals, where they always seek the shaman's opinion.

“The day after tomorrow is an auspicious day blessed by the sea god. I have already calculated that we can send the person to Anluwa…” The short wizard, with blue tattoos on his face, was leaning on a wooden cane with a skull of some unknown creature inlaid at the top. He was dressed in a traditional hemp robe and spoke in a low voice to Saiman.

The Anluwa he mentioned refers to the place where funeral rites are held according to local custom. It is a small hill in the rainforest in the southern part of the island, from which you can see the ruins of Kumbol, which is known locally as the "ancestral land".

In the local funeral rites, the dead are transported to this hill and their bodies are thrown into the natural environment to decompose until they become a pile of bones.

This tradition is somewhat similar to the "sky burial" practiced in the Eastern Jokhang region of Tibet. Because there are no vultures or large wild animals on the island to devour the bodies of the dead, most of the corpses decompose in the soil until only bones remain. After some time, their relatives come to collect the body, place the remains in an urn, and bury it in the family cemetery.

However, there is a local custom that the deceased's spirit must be taken back, and some sacrifices must be performed, the body cleaned, and the body moved. The whole process is done by men, and women and outsiders are not allowed to enter. In the traditional beliefs of the Sriba people, any woman or outsider who comes here will arouse the anger of the gods and will be punished.

In the local belief system, people do not truly die after death, but are resurrected in another form and remain with their ancestors.

After the wizard spoke, Cyman remained silent for a long time, as if his son would truly leave if he spoke...

Finally, he sighed, as if murmuring, "Mozlan, is there really no other way? Even witchcraft... can't do anything?"

The wizard named Mozlan was taken aback upon hearing this. He glanced at the sorrowful and unwilling Saiman, and simply sighed, "Tura, Lumpinee has already received the ancestral call. This process cannot be changed..."

After all, Seman had studied at a school for runes, and his usual demeanor was quite Western. He was only saying such things because he was overwhelmed with grief. In fact, he knew very well that the person was already dead, and there was nothing he could do about it...

But he was still unwilling to accept it, not only because that was his only son, but also because daughters could not inherit the title of "Tula". If he had no son, then the title of "Tula" of his branch would have to be passed on to his brothers after his death...

Sylvan sighed, just as he was about to settle things, when he suddenly saw the butler standing by the door, talking hesitantly to a servant, glancing frequently in his direction.

"Gontur, is there something you need?" he asked his steward.

The butler, a middle-aged man of about fifty, came over when Cyman called him and said in a low voice, "Tula, there's a stranger at the gate... um... he claims to be a wizard..."

"Oh?" Saiman glanced at Mozlan beside him upon hearing this: "A wizard from out of town?"

The locals still have great respect for shamans. Even in Tula, people generally don't want to offend someone who is a shaman, since local myths and legends have always said that shamans can bring bad luck to people through curses.

But things were different now. His son had just passed away, and he had no heart to receive guests. So he wanted to refuse, but at that moment, the steward hesitated for a moment before speaking up: "He told the servants...said...said the young master..."

"What's wrong with the young master?" Seeing the butler hesitate, Saiman became even more curious. Upon hearing that it was about his deceased son, he hurriedly asked.

"He said he had a way to save the young master..." The butler finally uttered this statement that seemed rather unreliable to him.

"How is that possible!" Before Saiman could answer, the wizard Mozlan spoke up: "Lumpini has been summoned by the ancestors. Those who enter that world cannot possibly return..."

Mozlan is a well-known shaman in the Sriba tribe. The profession of shaman is passed down from generation to generation. Even though the shaman has no political power, the locals still respectfully ask him to preside over or give guidance on important events such as prayers, sacrifices, weddings, funerals, and exorcisms.

If it were anything else, since he had spoken up, Saiman wouldn't say anything more, after all, he had no reason to offend Mozlan because of a wizard from out of town.

However, at this moment, it concerns the life and death of his only son!

Even if there's only the slightest possibility, he's willing to try!

..............................

Volume Two: The Truth Hidden Behind History Books: Chapter 877 True Power

Besides, since he is a wizard... perhaps he really does know some unusual witchcraft?

Upon hearing what the sorcerer from out of town said, Saiman immediately said, "Please let him in."

Only then did he realize that Mozlan had questioned him, but at this moment, he subconsciously ignored the question and just looked at Mozlan and said, "Mozlan, since it concerns the life and death of Lumpinee, I must try no matter what."

Mozlan glanced at him, hesitated for a moment, but ultimately said nothing, simply sitting silently to the side.

Before long, a young man wearing a trench coat and trousers, with a slightly hooked nose and carrying a cane, was brought in by the butler, Guntur. The man had dark skin and was clearly of Southeast Asian island descent.

"Young man, which tribe's shaman are you? Where is your divine markings?" Before Saiman could speak, Mozlan spoke first.

The tradition of shamanism is not limited to Srivijaya; it exists on a larger scale, throughout Misura Island and even the entire Southeast Asian region. Generally speaking, Southeast Asian shamans are considered a branch of shamanism, belonging to the type of animistic worship among indigenous peoples in Western religious classifications. These shamans typically continue tribal traditions, tattooing strange patterns on their bodies, which they call "divine markings," claiming to enable them to communicate with spirits. The divine markings on different shamans vary slightly.

The main area of ​​activity for shamans is their own tribal region. This is why Mozlan would do this. According to local shamanic tradition, going to another shaman's territory without first paying respects to the local tribal shaman is considered "overstepping boundaries" and is a violation of the rules.

In fact, in Mozlan's view, the young man in front of him, who didn't even have any divine markings, was not a wizard at all, but most likely a fraudster using the name of a wizard.

Cyman frowned, but he still had basic rationality. He had great doubts about the strange young man in front of him who claimed to be a wizard, so he remained silent and wanted to see how the other party would respond.

"Divine runes?" The young man glanced at Mozlan and simply said, "Just a ridiculous custom."

"What?!" His words immediately enraged Mozlan. Ever since he became the tribe's shaman, everyone in this land had treated him with utmost respect. Even Tula had maintained basic courtesy towards him, and no one had ever spoken to him like that before.

"Didn't your teacher teach you manners? Did you pass the test? At your age, are you even allowed to enter dreams?" Mozlan scolded repeatedly.

The shamanistic traditions of Southeast Asia, including sorcery, have their own methods of practice. While modern people largely view them as superstitious religious activities, these sorcerers often undergo a series of trials in their youth to learn various abilities. For example, they can use leaves for divination; the results are subjective, but according to local accounts, they seem to have a certain degree of accuracy. They can also cure many local tropical diseases, which they believe are caused by evil spirits... and so on. Legend has it that they can curse enemies, and many such tales exist, which is the main reason why people are generally reluctant to offend sorcerers. However, locals generally cannot explain how sorcerers actually curse their enemies, as everyone only knows it through hearsay and no one has witnessed it firsthand.

However, what is relatively credible is that wizards possess the ability to "enter dreams." This "entering dreams" does not refer to entering other people's dreams, but rather to entering a state of frenzied unconsciousness, much like "daydreaming." It is said that they can see revelations in these dreams.

In fact, this characteristic is also an important reason why they are considered a branch of the "shamanic" tradition. Because many ethnic groups in the north have similar customs, and due to climate differences, northern shamans can more easily enter this special spiritual state, while in the hot climate of Southeast Asia, they usually need to use some medicine to help them, and the recipe for this medicine is a closely guarded secret among shamans.

Of course, many modern psychologists believe that this so-called "dream state" is nothing more than a way of numbing oneself with drugs, no different from drug use or intermittent mental illness, and they do not think that this behavior has any practical effect.

After all, if wizards were really that powerful and effective, then it would have been the Westerners who were colonized, not the native inhabitants of these islands.

The young man looked at Mozlan with indifferent eyes: "I truly do not know what you are talking about, but my Lord has bestowed upon me unparalleled abilities..."

"So he's just a wild wizard without any lineage... Heh..." Mozlan sneered, convinced he had seen through the young man's true nature. Some people often have a strange dream or claim to have received some divine revelation, and then declare themselves wizards. Such people are not recognized by the traditional wizarding community, who believe they have no lineage and are unorthodox practitioners; they are also called "wild wizards."

In fact, most of these people were swindlers who cheated others, while others were mentally ill.

Saiman, standing to the side, had already frowned, showing a look of distrust.

However, at that moment, the young man simply stretched out his palm towards Mozlan, and the wizard who was still sneering was suddenly sent flying, as if he had been blasted away by some powerful force. He crashed into a ceramic vase placed in the corner behind him and then slammed into the wall.

Upon seeing this scene, Saiman immediately stood up. Not only him, but even the butler Guntur, who had not yet left, widened his eyes in surprise. It must be said that all words and reason seem so pale in the face of actual extraordinary power.

As native inhabitants of Misula Island, they are no strangers to shamans. Their understanding of this group, like that of most islanders, is limited to a sense of mystery, an belief that they possess unknown powers, and even the ability to curse others. However, in their understanding, these powers of shamans are not manifested in ways visible to the naked eye.

Volume Two: The Truth Hidden Behind History: Chapter 878 My Lord

Just like in some widely circulated legends, so-called witchcraft curses mostly involve the cursed person suffering some misfortune or contracting some strange illness after a certain number of days. In the islanders' understanding, such curses are probably achieved by interfering with other people's luck or causing them to fall ill.

In fact, the promotion of science and technology, even aerospace technology, in modern education and the news media is also subtly influencing the perceptions of the island's residents. Many people, especially the older generation, no longer have the same awe for "wizards" as their ancestors did.

As an indigenous elite who had studied in Rune and was greatly influenced by Rune culture, Saiman previously considered himself a rather Westernized person. However, at this moment, as he witnessed this supernatural scene, he couldn't help but recall the mysterious legends that he had heard since childhood and that circulated among the islands of Southeast Asia!

Could it be... that those powerful wizards really exist? Cyman's heart was instantly filled with excitement and hope...

At this moment, he ignored Mozlan, who had crashed into the wall, passed out, and fallen to the corner. He put on an exaggerated smile and walked towards the young man with both hands outstretched.

"What amazing and powerful witchcraft!"

The young man turned his head and saw Saiman's actions. He then extended one hand to shake Saiman's, while still holding his cane in his other hand, his expression remaining indifferent.

However, Cyman showed no displeasure at his lack of respect; instead, his smile grew even brighter: "Powerful wizard, may I ask how I should address you?"

“You can call me Mr. Ghana,” he said casually. This young man was none other than Sonny Ghana, the patient who had gone missing from the Pasig Medical Center in Port Bassac, Sulu.

“Mr. Garner, you told my servant that you could cure my son?” Saiman stared intently at Sonny Garner and asked directly.

Nearby, the butler, Gontur, was directing two servants to carry the groaning Mozlan away to another guest room to recover. Gontur knew his master wouldn't want him to continue interfering with what was to come. As for the conflict between the wizards, the outcome was already obvious…

Sonny Garner did not answer immediately. He walked to the coffin that was now placed in the living room, looked at the young man inside, and then looked up at Saiman and said, "It is obvious that your son is dead and therefore beyond cure."

Saiman's face immediately darkened. His first reaction was that the young man in front of him was playing a trick on him. However, he quickly recalled the young man's actions just now, so he did not get angry. Instead, he continued, "Then... what you said to my servant, that you could save my son... were you joking?"

“No…” Sonny Garner looked at Cyman, a slight smile playing on his lips: “The dead cannot be healed…”

“But…” He glanced at Cyman, who was listening intently to him, “I can beg my Lord… to bring your son back into this world…”

Upon hearing this, Saiman's eyes widened immediately!

The young man before us is talking about... the dead coming back to life!

His first instinctive reaction was that it was impossible!

Although it seems to be just a difference in wording, what he originally meant was that his son Lumpinee was not quite dead yet, and perhaps there was still a way to revitalize him and save him... Although this was actually quite far-fetched, it was still within the scope of treatment.

The young man in front of them directly admitted that Lumpinee was dead, but claimed that he could bring the dead back to life!

Although the results may seem the same, the feelings they evoke are completely different.

The latter sounds even more incredible!

“Mr. Ghana, you mean... you can... bring Lumpinee back to life?” Saiman couldn’t help but ask to confirm.

“Yes, but… not me, but the power of my Lord…” Gana glanced at the young man in the coffin beside him: “Your son slumbers in the embrace of the ocean, and this… is precisely what my Lord rules over…”

"Your master is..." Saiman couldn't help but ask, guessing that it was probably a powerful elf or god.

Before the arrival of Western colonists, the distinction between gods, ghosts, and spirits was not clearly defined in the language of the island's indigenous people. This is one of the main reasons why some Western folklorists and religious scholars consider them to be "animists," and this is also a common characteristic of shamanistic religions. Strictly speaking, not only in the islands of Southeast Asia, but also in the more northerly Zhao Kingdom, there was no strict distinction between gods, ghosts, and spirits in their indigenous belief systems. Therefore, to some extent, Eastern deities were referred to as ghosts and gods.

Ancient texts also contain the following statement: "To worship spirits that are not one's own is flattery." Here, "spirits" actually means "ghosts and gods." It can be seen that in ancient times, the worship of spirits and gods was already a regional or clan-based activity, which is consistent with the Western definition of animism.

After being colonized by the West, the doctrines of the Church of Awakening undoubtedly had a certain influence on the island's inhabitants, giving them a vague understanding of the special nature of "gods".

"My lord, the master of the sea and dreams, the great one who has fallen into slumber, the noble and unseen one—Argon." Ghana bowed slightly, reciting the name with reverence in an aria.

At the very moment Cyman heard the name, he suddenly had a hallucination, as if he were in the deep sea, vaguely hearing countless people praising him, while he continued to slide deeper and deeper, falling, falling... In that deeper underwater, something awe-inspiring seemed to be hidden...