The fight with the devil

Cauchemar

Cauchemar is the French name for a creature that appears throughout European stories. Called Mahr in Germany, Ephialtes ("the Leaper") in Greece and the Nightmare in England, this demon violates something very precious to us: a good night's sleep. It jumps on the chests of sleeping humans, inflicting pain and crushing the life out of them. The sleeper wakes suddenly, feeling the heavy pressure against his chest and unable to move. The effects of a Cauchemar are easily noticeable: exhaustion and agitation combined with a refusal to go to sleep at night. it flaps it wings to fly up in the air to get a view of the shrine as it fire off a blast of wind destorying the shrine complety as everyone gets blow away natsumi create a barrier to stand tall in the mist of the wind.

Shimenawa (標縄/注連縄/七五三縄, lit., 'enclosing rope') are lengths of laid rice straw or hemp[1] rope used for ritual purification in the Shinto religion.

Shimenawa vary in diameter from a few centimetres to several metres, and are often seen festooned with shide—traditional paper streamers. A space bound by shimenawa typically indicates a sacred or ritually pure space, such as that of a Shinto shrine.[2] Shimenawa are believed to act as a ward against evil spirits, and are often set up at a ground-breaking ceremony before construction begins on a new building. They are often found at Shinto shrines, torii gates, and sacred landmarks.

Shimenawa are also placed on yorishiro, objects considered to attract spirits or be inhabited by them. These notably include being placed on certain trees, the spirits considered to inhabit them being known as kodama. Cutting down these trees is thought to bring misfortune. In the case of stones considered to be inhabited by spirits, the stones are known as iwakura (磐座/岩座).[3]

A variation of the shimenawa are worn in sumo wrestling by yokozuna (grand champions), during the entrance ceremony to debut as grand champion rank. In this instance, shimenawa used by yokozuna are seen as being living yorishiro (a vessel capable of housing a spirit, known as shintai when inhabited by a spirit), and are therefore visually distinguished as "sacred".

the devil grind as it open its fang to breath fire of hell but was intercept by the other monks using purifey arrow fire off at its wing causing it to crashes to a mountain nearby the monks chase afther it excpet natsumi as she gets hafiz up and bribg him to a safe place while the monks chase afther them a shadow appear out of the rubble using it shadow tentacle its wraps it self at natsumi pulling her into the shadow as hafiz try to reach his hand towards natsumi trying to save her but the shadow throw him acrosss the destroy shrine mean while the monks is using a Ofuda

In Japanese religion, an ofuda (お札 or 御札, honorific form of fuda, "slip (of paper), card, plate") is a talisman made out of various materials such as paper, wood, cloth or metal. Ofuda are commonly found in both Shinto shrines and Buddhist temples and are considered to be imbued with the power of the deities (kami) or Buddhist figures revered therein. Such amulets are also called gofu (護符).

A specific type of ofuda is a talisman issued by a Shinto shrine on which is written the name of the shrine or its enshrined kami and stamped with the shrine's seal. Such ofuda, also called shinsatsu (神札), go-shinsatsu (御神札) or shinpu (神符), are often placed on household Shinto altars (kamidana) and revered both as a symbol of the shrine and its deity (or deities) - indeed containing the kami's essence or power by virtue of its consecration - and a medium through which the kami in question can be accessed by the worshiper. In this regard they are somewhat similar to (but not the same as) goshintai, physical objects which serve as repositories for kami in Shinto shrines.

Other kinds of ofuda are intended for a specific purpose (such as protection against calamity or misfortune, safety within the home, or finding love) and may be kept on one's person or placed on other areas of the home (such as gates, doorways, kitchens, ceilings). Paper ofuda may also be referred to as kamifuda (紙札), while those made of wood may be called kifuda (木札). Omamori, another kind of Japanese amulet, originated and may be considered as a smaller, portable version of ofuda.

The practice of creating gofu originated from Onmyōdō - which adopted elements of Daoism - and Buddhism. Indeed, such ofuda and omamori were heavily influenced by the Daoist lingfu. Later, similar talismans also came to be produced at Shinto shrines.[1][2][3][4][5] The three shrines of Kumano in Wakayama Prefecture were particularly famous for their paper talisman, the Kumano Goōfu (熊野牛王符, 'Kumano Ox King Talisman'), also known as the Goōhōin (牛王宝印), which were stamped on one side with intricate designs of stylized crows.[6][7][8] During the medieval period, these and similar gofu produced by other shrines were often employed in oath taking and contract drafting, with the terms of the oath or agreement being written on the blank side of the sheet.[9][10][11][12](wiki)

when the monks return they only finds hafiz natsumi is no where to be found as they look her everywhere while the other monks bandge hafiz wound In 1871, an imperial decree abolished the oshi and allotted the production and distribution of the amulets, now renamed Jingū Taima, to the shrine's administrative offices.[14] It was around this time that the talisman's most widely known form - a wooden tablet containing a sliver of cedar wood known as gyoshin (御真, "sacred core")[13][17] wrapped in paper on which is printed the shrine's name (天照皇大神宮, Tenshō Kōtai Jingū) and stamped with the seals of the shrine (皇大神宮御璽, Kōtai Jingū Gyoji) and its high priest (大神宮司之印, Daijingūji no In) - developed. In 1900, a new department, the Kanbesho (神部署, "Department of Priests"), took over production and distribution duties. The distribution of Jingū Taima was eventually delegated to the National Association of Shinto Priests (全国神職会, Zenkoku Shinshokukai) in 1927 and finally to its successor, the Association of Shinto Shrines, after World War II.[14] The Association nowadays continues to disseminate Jingū Taima to affiliated shrines throughout Japan, where they are made available alongside the shrines' own amulets.(wiki)

Varieties and usage

Ofuda come in a variety of forms. Some are slips or sheets of paper, others like the Jingū Taima are thin rectangular plaques (角祓, kakubarai/kakuharai) enclosed in an envelope-like casing (which may further be covered in translucent wrapping paper), while still others are wooden tablets (kifuda) which may be smaller or larger than regular shinsatsu. Some shrines distribute kenharai, which consists of a sliver of wood placed inside a fold of paper. As noted above, the Oharai Taima issued by the shrines of Ise before the Meiji period were usually in the form of kenharai; while the kakuharai variety is currently more widespread, Jingū Taima of the kenharai type are still distributed in Ise Shrine.[18]