All of the flesh was cut into fist-sized pieces and neatly presented to the kneeling warriors—inside a basin-like bronze sacrificial vessel.

The quality of human flesh is not bad, smoother than the meat of the most delicate roasted pig (pig) beast cubs, and the taste is between mutton and dog meat, as for the smell of fishy meat now, it is only because some of the captives who were killed just now were frightened before they died, and the food was not forced to be washed too cleanly during the sacrifice.

After all.

In accordance with the traditions of the past.

The tribal warriors who were going to participate in this battle were originally required to eat raw flesh and blood of human sacrifices dripping with blood to obtain a permanent source of strength from the flesh of living captives (a true practice of tribes in some regions), but now being able to cook human flesh a little before eating it is a major step forward in the Karui tribal tradition, which has had the custom of eating human flesh for thousands of years.

It is said that this is because shamans have heard from scholars of the AIDS people that there is a possibility of parasites and other diseases in raw food.

Each warrior was given a large piece of human flesh from different parts of the captive's body.

They bowed to the large worm-headed flags on the altar, muttering similar prayers for invincibility, and finally everyone held the bloody pieces of flesh with solemn expressions, and prayed for a meal before the battle, and some of the warriors were given a large bowl of blood wine, which was also said to be a magical power.

Waiting for the soldiers who were about to go out to fight stood up in batches, they lined up on the side and stood in a phalanx of hundreds of people.

The shamans of several tribes took out a small prayer wheel the size of a palm, and its brass body was filled with simple lines etched with the majesty of the ancestral spirit, and a large number of various insects and pigs controlled around it.

The shamans all wore a pair of exaggerated masks painted with multi-colored oil paint, the shape of the mask was neither insects nor beasts, like demons and demons, which made people feel terrifying at a glance, wearing this shamanic robe similar to the style of Qing Dynasty court clothes, and it also depicted flowers, birds, fish, insects, birds and martial beasts with heavy colors, but it was wider than the sleeves and hems of the court clothes, and they immediately began to dance the gods with their right hands holding the prayer wheel high.

The leading chieftain, Mona Ludao, with his pigtails and a ring adorned with colored beads and feathers, sat on his knees at the front of the altar, his huge body bowed, but his head held high, his arms outstretched like wings, fluttering and shaking, his eyes seemed confused and unfocused, but he began to chant and roar in prayer.

The old Saidekbale looked pious and calm, but the singing from his mouth was continuous, first like a trickling river, and then like a wind caressing a hollow dead wood, and the whimpering and hollow sound was played like a ghostly axe, without a moment of pause.

Like the long-pitched technique that musicians use in some modern songs, he doesn't have to pause for breath!

This is a sign of total dedication, even if it is a high level of prayer skill, because the prayers are pronounced according to a special rhythm.

Unlike normal people, when speaking, most words are exhaled and tremors, and the pronunciation of this prayer is close to that of a kind of rapid attraction, so the breathing is close to a state of balance.

Moreover.

At each vocal turn of the long chant, there is an extremely brief moment to inhale and relax, but only the most focused person can seize that imperceptible short time to breathe.

It is an ancient method that has been passed down from generation to generation to improve one's concentration and enhance the effectiveness of prayer.

A bleak old tune surrounds the grounds.

Laqi mu bale wa, mkela ku My people!I know~

Ali Knsselo Tqqaras ta Ciida in those passionate days

Wada Namu Smluhe Kingal Uyas You learn a song

Muuyas Uyas Utux Rudan ta Uxe Beyo Scuhunqi sings in praise of the ancient ancestral spirit

Meenux utux rudan ta knkingal qene uyas Every note tightly embraces the ancestral spirit

Hei namu kmeeki quri utux rudan mlgelu Your throbbing bodies dance to the ancestral spirits

Mntena ledax pceka pabu snparu qcahun namu The dignity of your souls is like lightning in the clouds

The uka lleexan mita pais makes the enemy dare not look at him directly

O my people!

Asi lux mnukuung bobo dheran knseyang namu Your hatred darkens the heavens and the earth

Uka Ttaan Pungerah Karac Baro can't see the distant stars,

A~ ga kndudul mpahung pungerah karac baro The stars are dying

O my people!

ledax ngayus ludux namu slmadac the cold light of the tip of your sword

Asi lux so sipa knbhege na idas makes the moon pale as wax

Dara Ngayus Ludux Namu Slmadac Blood stains on the tip of your knife

Smucaman ini Paalix sqama keeps the night burning

Gbahang Wa, laqi nii !Listen, people

The sound of kndalax lmiqu truma hrenang falling from the forest

Ye Hengak Utux Rudan ta is the sigh of the ancestral spirit

Ye uxe linis bgihur or the sigh of the wind

Listen, people

daring mnkdalax yayang mtudu whimpering from a stream of muddy water

Ye Lingis Utux Rudan ta is the cry of the ancestral spirit

Ye uxe lingis plabu or the cry of the clouds

O my people!

Qtai, nii ini alix prukerang bobo dheran You see, the world is trembling

Qtai Uka Krukari Dheran Sndraan You see, the red land is silent

qtai gakndul mqrehaq ka Pusu Qhuni You see, the bark of the Posokonfny is peeling off piece by piece

tlengi bino, baga namu ga glupan dara you touch, your blood-stained hands

Ye pkmekul dmoi dheran ddupun dungan ho Can you still hold the sand of the hunting grounds?

tlengi bino, knsseengan na kduruk namu you touch it, and you grieve your forehead

Ye ptraguh Hako Utux knumalu d ungan ho can you still unfold a beautiful rainbow bridge

tlengi bino, sulungelung na quwaq namu you touch and see, your mouth is puzzled

Can ye umpurengo knkinga msisan dungan ho still speak in all seasons?

Laqi Mu Bale Wa, Mkela Namu Ho?O my people, do you know?

Wada msperuq snbuhuran kanna hei harung lmiqu The pine nuts in the forest have all been shattered in the wind

Tsursug ka idas asi eniq eluw ssaan namu mhuqil The moon of tears sparkles across your way to death

Ini dehuk smbaang knremun wada The gloomy clouds could no longer hide it

Mquri Ledax Pungerah Plabu Qalux Sadness slowly driving towards the faint starlight

Laqi Mu Bale Wa, Mkela Namu Ho?My people, do you know?

Mntena Rana Puiq Knclokah na Ali Time is as light as a flame

Wada Srudingan Ledax Pungerah Qcahun Namu Truma da The stars in your souls have been ignited

So bale rcilung paru knpruwan na lngulungan namu Your dreams are as vast as a blue ocean

Wada Mdengu Beyuq Qnaras na Qcahun Namu Da And the tears of joy in your souls have dried up

Laqi Mu Bale Wa, Mkela Namu Ho?My people, do you know?

Muuyas uyas utux rudan we asi ka knuremun has to swallow a lot of pain in order to sing the song of the ancestral spirits

Prengo su kari nnisu naq we asi ka knuseung needs to swallow a lot of humiliation in order to speak their words

Mqita Sudnungusan we asi ka Knuhawan needs to swallow many regrets to make her dream come true

Laqi mu wa, ga namu hmuwa da?

Laqi mu bale wa, ga namu bale hmuwa da?Raise your arms, we're going to start fighting!

The divine flags on the altar began to exude a faint round of blood-purple divine brilliance, faintly revealing the great protective power of the ancestral spirit.

Then an invisible and intense divine effect struck the souls of everyone present like a scorching fire, turning into filaments from the seven aperture and penetrating into every inch of their bodies.