作者 主题: [BestiaryIII] 社神(绪论)  (阅读 21951 次)

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[BestiaryIII] 社神(绪论)
« 于: 2012-11-12, 周一 17:18:57 »
Kami
土著神

土著神是一种古老的异界神秘精魂,在千万年前,神祗们创造出土著神作为那些无力保护自己的自然存在的守卫者。土著神们有着惊人的适应性,当它们守卫着的自然存在变化的时候,土著神也会随之变化自身的形态。

  世上存在着无数种土著神——理论上说。动物、植物、无生命的物体,甚至是具体的地点都可能被一种特定的土著神看护着。这些事物被土著神统称为“御守”,它们就像是被人类照管的幼子一样被土著神们保护着。而事实上御守的存在要比土著神的数量多的多,虽然土著神也在不断的繁衍生息和扩大自己的影响——土著神的数量越多,就有越多的御守处在它们的保护之下,但是,土著神往往只存在于自然界控制的区域中——它们的数量还远不足以守护现存的万物。

  如果人们对土著神研究的更多一点,他们就会发现土著神的种类和它们看护的御守种类之间有着某种奇妙的联系存在:土著神中的地主神一族会负责守护各种各样的土地,而木灵神则会选择守护一种特定的树木。对土著神来说,这种表面上莫名其妙的关系有着配比精确的内涵,但是和其他物种解释这些关系的结果却总是一方一头雾水,一方垂头丧气。但是有一条原则总是显而易见的:一个土著神看护的御守的重要程度往往决定了这个社神的体积,一个代表匕首、蛙类或者溪流中卵石的土著神通常就小巧而不起眼(嗯,诹访子中枪),但是一个看护山岭、红杉或者大象的土著神就会巨大和有力的多。当然例外的土著神也总是存在的,被它们的分类困扰着的学者们打心里希望这些稀奇古怪的土著神只是玩笑的产物,无论如何,总是会有难以分类的土著神让试图分类它们的学者抓狂。

  土著神的化身来源也是多种多样的——有时候它们的来自于某个超自然的精灵,有时候是某个特定的高贵灵魂。那些在保护自然元素时死去的生物也常常会被转生为土著神。在后一种情况中,很多献身于保护自然家园的游侠和德鲁伊,以及终生致力于参透自然之宁静的武僧都会在死后转化为土著神。一旦升华为灵,大部分土著神通常会忘记它们的前世,它们的身体也不会显现出前世的形态。如果有某个土著神保留了生前的记忆,它们通常不会甘于简单的做个守护者——这些土著神通常会获得一定的职业等级,并拥有一些更强的能力。

  土著神所能使用的外形要远比一个固定形态的灵魂多的多。土著神可以选择看起来像一棵树、一块石头,一条小溪,甚至是一只不起眼的虫子。大部分土著神会容身在它们看护的御守里——也就是以御守的形态存在,它们完全对外界没有反应,但会安静的观察它们存在周围的一切。常人无法确定发现他周围的物体、植物、动物和地点是不是被土著神保护着,所以那些经过或生活在传言有土著神出没的区域的人通常会认为土著神无处不在,而土著神们对此也并无异议,这样的话,对土著神存在的传言往往对土著神确实守护着的某个东西更有保护作用。

  所有的土著神都可以以物质的形态现身,有些会选择变成和它们的御守类似的形式,不过,这些没什么规律可循的化身形式依然让学者在给它们归类时头大,幸好这种情况不算太多。当它们现身的时候,土著神通常会出现在它们看护的御守附加,就像使用了传送术一样。对土著神来说突然跳出来是一种相当粗鲁的表现——它们倾向于从自己隐身的位置,比如一棵树的后面慢慢浮现出来,然后走上前去和它们愿意交流的生物交谈。

一般来说,土著神是和平的种族,它们会和善良的精类和魔法兽在同一片自然环境中友好相处。树精和树人把土著神看作是和它们一样愿意以生命维护领土的高贵生物,也是安静而受欢迎的邻居。而那些天性爱好破坏和捣乱的精类则不受土著神守护的土地的欢迎,对于这些惹麻烦的入侵者土著神一般会直接运用自然的力量将它们轰出去。不过当它们面对敌人的是恶鬼的时候,土著神和平的本性会迅速消失,对这些死敌它们丝毫不会怜悯。土著神把恶鬼看作是自然界的玷污者,这些家伙的一举一动都是对自然精魂的直接挑衅。只要有恶鬼在土著神照管的区域中出现,那么这里生活的所有土著神就会群起而攻之,直到把这些邪恶的入侵者轰杀至渣为止。因为恶鬼往往是堕落的土著神因为过度的忌恨而化成的,所以所有的土著神都会将恶鬼看做是给本族丢脸的失格者,对它们毫不留情。

  只有极少的土著神是邪恶的,它们往往会视保护自己的御守高于一切。这使得和它们打交道的生物难以接受,并导致很多人产生了土著神是最糟糕的怪物和最强大的捣乱分子的不良印象。但是,土著神们并不把土著神族以外生物的看法当回事,当然,对它们来说看护自己的御守才是最重要的工作。

  那些最为强大的土著神被称之为大明神。这些神秘而独一无二的生物拥有着令人叹为观止的力量,它们的强大甚至可以比肩半神以至更高级的神力存在。

附:
社神子类:社神是一种献身于守护“御守”——动物、植物、物品,甚至是地域——避免它们被伤害和亵渎的本地异界生物。除非特别指出,否则所有社神拥有以下特征:

-免疫流血,心灵效果,石化和变形效果。

-10点强酸、电击和火焰抗力

-虽然它们是本地异界生物,但社神不需要饮食和呼吸

-心灵感应

-快速医疗(Ex):只要社神在其御守120英尺之内,它就会获得快速医疗能力,快速医疗的数值基于不同种类的社神而不同。

-容身御守(Su):以一个标准动作,社神可以将它的形体和心智融合进它的御守中。在容身状态下社神可以随意使用御守的任何一角观察周围的动态,如同它自身的观察能力一样。但是社神不能直接控制它的御守,除非它以一个标准动作现身,它也不能和御守进行沟通或进行其他互动。如果要容身或离开它的御守,社神必须处于御守的毗邻位置。如果一个社神的御守是植物、动物或者物品,且该御守的体型比御守至少大一级,那么化身态的社神就可以骑乘该御守,如果御守是一处地点,那么社神可以在它的御守的任意一处现身。

御守(Su):所有的社神都有自己的一个御守,它们可以是智力不高于2的生物(通常是动物和虫类),或者植物(不能是植物怪物),一件物品或者一片地域。社神的御守会列在它的特殊能力表中。社神的一些能力只有在它容身御守或者处于御守周围120英尺内才可以生效。如果一个社神的御守可以带社神一起移动到其他位面,那么只要社神处于御守的120英尺范围内它就不会获得跨位面子类别。如果社神在容身状态下御守被摧毁,则社神会一起死亡(无豁免)。如果社神未处于容身状态下而御守被摧毁,那么该社神将失去快速医疗和容身御守能力,并永久性的处于恶心状态。


Kami 土著神(社神,神明,土神...)
Kami, Jinushigami 地主神http://www.goddessfantasy.net/bbs/index.php?topic=52967.0
Kami, Kodama 木灵神http://www.goddessfantasy.net/bbs/index.php?topic=52995.0
Kami, Shikigami 式神http://www.goddessfantasy.net/bbs/index.php?topic=53036.0
Kami, Toshigami 年神http://www.goddessfantasy.net/bbs/index.php?topic=53048.0
Kami, Zuishin 随神http://www.goddessfantasy.net/bbs/index.php?topic=53032.0

剧透 -   :
Kami

Kami are ancient, mystical, and otherworldly spirits created eons ago by the gods. Originally intended as guardians of those parts of nature that could not protect themselves, kami have proven remarkably adaptive. As the nature of reality changes, so do the kami.

There are countless species of kami—in theory, every type of animal, plant, object, and location could be served by its own type of kami. These are collectively called “wards” by kami, who often think of them similar to how a human might think of a young child placed into his or her care. In practice, there are far more wards in creation than there are kami. As such, all kami seek to reproduce and thus expand their influence—the more kami, the more wards what benefit from their protection. Accordingly, kami influence is usually regional in nature—the kami simply aren't numerous enough yet to protect all of creation.

Further complicating attempts to catalog and categorize kami is the fact that there seems to be no rhyme or reason as to what sorts of wards get specific types of kami. The jinushigami, for example, are a race of kami that associate with all manner of regions, while the kodama concern themselves narrowly with the protection of specific trees. To the kami, these apparently arbitrary classifications make perfect sense, and their attempts to explain the reasoning to others generally result in confused listeners and frustrated kami. One thing that does remain constant, though, is the relationship between a kami's size and the import of its ward. A kami associated with a knife, frog, or single pebble in a stream would generally be quite small and unimposing, while a kami associated with a mountain, redwood tree, or elephant would be proportionally larger and more powerful. Of course, even here there seem to be exceptions, and frustrated scholars often wonder only half-jokingly whether the gods themselves vary these rules only to cause scholastic arguments and frustration.

Kami come into existence either as a spontaneously manifesting spirit or as the reincarnation of a particularly noble soul. Souls of creatures who died to protect an element of nature are particularly prone to returning to life as a kami. In this latter way, many kami arise from the souls of dedicated rangers or druids who perished while defending their homelands, or monks who spent a lifetime meditating on the serenity of nature. Once reincarnated, however, few kami remember any of their former lives, and their forms never resemble their former bodies. The rare kami who do recall their prior lives are the kami most likely to become more than mere guardians—these kami often take class levels and grow quite powerful.

Kami exist as ever-morphing spirits rather than souls trapped in concrete forms. Most exist to watch over a single tree, stone, or bend of a stream, and can have no more influence on the world than a single insect. A kami spends the majority of its existence merged with its ward—in this shape, it has no ability to interact with the world at all, but it can observe its surroundings with ease. There is no reliable way to determine whether an object, plant, animal, or location is protected by a kami, so those who travel or live in regions where kami are common generally assume that everything has a kami guardian. The kami do little to dissuade this, since the belief that kami are present is often just as potent a protection as having a kami in the first place.

All kami can assume physical form. Most somewhat resemble their ward, but again, in apparent eagerness to baffle and frustrate scholars, this is not always the case. When a kami assumes physical form, it always initially appears adjacent to its ward, manifesting suddenly as if teleporting. It is considered impolite by kami to pop into view, though—most prefer to manifest bodies while hiding, such as behind a tree, then step out of hiding to reveal themselves to those they wish to speak to.

Kami are generally a peaceable race, cohabitating with friendly fey and other magical beings that reside in natural environments. Dryads and treants alike find the company of kami to be quite favorable, as these noble spirits are willing to defend their lands to the death. Being more destructive, troublesome fey find themselves unwelcome in lands overseen by kami, who use the power of nature itself to obliterate intruders who make a nuisance of themselves. Kami's peaceful nature never vanishes more quickly than when they face oni, however, for no other creature is as hated by the kami as these. Kami view oni as defilers of the natural world and monsters whose goals and actions are in direct conflict with those of the nature spirits. When oni are spotted in areas guarded by kami, all kami alert each other to this intrusion, and band together to root out the dark presence. The fact that when a kami falls from grace it runs the risk of becoming an oni has much to do with this hatred—essentially, kami see oni as physical proof of their race's capacity for failure and shame.

While kami are rarely evil, they place the protection of their wards above all else. Often, this puts them at odds with other creatures, and as a result, many tend to view kami as troublemakers at best and outright monsters at worst. The kami have little care for how they are viewed by non-kami, of course—what matters to them is the safety of their wards.

The most powerful kami are known as kami lords. These mysterious and unique creatures are fantastically powerful, often on par with demigods or greater entities.
« 上次编辑: 2013-03-30, 周六 16:41:49 由 四月奈奈子 »

lesser

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #1 于: 2012-11-12, 周一 17:20:50 »
直接“卡密”?XD

线上 月伶

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #2 于: 2012-11-12, 周一 21:26:21 »
物灵或自然灵?
« 上次编辑: 2012-11-12, 周一 21:37:32 由 月伶 »

离线 苍月溟

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #3 于: 2012-12-20, 周四 01:45:46 »
八百万神
天上白玉京,十二楼五城。仙人抚我顶,结发受长生。

发扬中华传统文化,请大家多爱用正体中文字

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #4 于: 2012-12-20, 周四 22:35:32 »
土著的话...

国津神?

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #5 于: 2012-12-21, 周五 00:22:14 »
BIII还有一个没被列在Kami内的Kami:Shinigami,没错就是死神...
反正以后gami直接翻译“XX神”应该就没问题了

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Re: [BestiaryII] 土著神(绪论)
« 回帖 #6 于: 2012-12-28, 周五 11:08:55 »
有没有人想起大魔神?那个翻拍的TV

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Re: [BestiaryIII] 社神(绪论)
« 回帖 #7 于: 2021-02-23, 周二 22:51:05 »
说起大明神,就想起猴子……