Lao Wang and Cha Wenbin restored this grand sacrificial ceremony three thousand years ago as much as possible:

  Three thousand years ago, when the wind blew over Mount Sanxingdui, people throughout the kingdom could hear the music played by the clanging and collision of metals. The crisp sounds proved that a great Bronze Age reached its peak in this small corner of Sichuan Basin.

  The lower level is used for rituals by the priests, and on the table in front of the altar, there is a recessed groove that holds a scepter wrapped entirely in gold. The scepter is exquisitely crafted, with its outer skin wrapped in gold, and the gold surface is engraved with patterns of fish, birds, arrows, etc. Fish and birds are totems from the Pisces era, and arrows represent majesty. Descendants from the tribe kneel on the square below, devoutly facing the sacred tree, worshiping with reverence. Ancient songs rise and fall in accompaniment to the copper bell, several priests surround the altar, waiting for a sacred moment.

  When the auspicious moment arrived, several priests came to the front of the altar one after another. They wore flower crowns on their heads and long robes on their bodies, holding the ritual texts in their hands and reciting them with a low voice. After half an incense stick's time had passed, these priests closed the ritual texts in their hands and placed them on the altar. Immediately afterwards, the attendants handed over the masks worn by the priests as well as the bronze bells to each of the priests.

  These masks are all made of gold, with a full nose and wide lips. Two huge ears protrude to the sides, disproportionate to the entire mask. The nose and mouth are painted with black oil paint. Wearing the masks, the priests shake the copper bells in their hands while dancing and chanting hymns. Following the rhythm of the song, they change various dance movements in unison. After a series of sacrificial dances, the new tribal leader leads the people under the altar to pay homage to heaven and earth with six kowtows and nine bows. After the ceremony, the oldest tribal leader takes the staff from the altar and hands it over to the newly appointed national leader. The young high priest receives the golden staff symbolizing royal power and divine authority with both hands and holds it high above his head.

  The entire square of the clan was stunned, and in the thunderous roar, the next generation's great priest was born on schedule. They yearned for him to lead the tribe into the next peak. In the post-Yu Fu Wang era, the most powerful person was the great priest, who was also the most knowledgeable and talented person in the clan. The role he played in the clan was not only a ghost driver but also a representative of communication between heaven and earth.

  Similarly, the identity of the high priest is also multiple: when someone in the clan is ill, he acts as a doctor to treat people; when a disaster occurs and sacrifices are needed, he represents the god who communicates between heaven and earth; when predicting disasters, he becomes a diviner. To treat people, one must be proficient in medical knowledge; to communicate with heaven and earth and predict disasters, one must also have astronomical knowledge. Of course, all of this is naturally believed by the people at that time to be endowed by God with energy, so the priest undoubtedly became the most respected and powerful person in the clan.

  Since the Fusang divine tree can communicate with heaven and earth, the high priest became the only person who could communicate with it. So, this high priest was actually the bronze man in front of him. However, he never expected that the real scepter had been taken by his predecessor into his carefully prepared snow birch boat, leaving behind a beautifully crafted but powerless fake one.

  Finally, when the descendants of this fish kingdom gathered together, the Di people surrounded them with various weapons in hand. The Qiang people picked up their weapons and fought back desperately, killing each other. The Di people, because of their thick skin and strong physique, gradually gained the upper hand in this post-Fish Kingdom tribal war. All the Qiang people retreated to this square, and their most powerful high priest raised his mighty scepter, unleashing all his divine powers that could shake heaven and earth, only to find that the scepter, which had once been able to summon wind and rain, was now as useless as a wooden stick.

  The young high priest would never have thought that the real scepter had been switched, and now he can only break his cauldron and sink his boat. It is said that the reason why ancient Shu State could stand here was that they successively created the silk civilization and the fishing and hunting civilization, but there is another more important one, which is the technique of gods and ghosts.

  The young high priest used the shocking and tearful magic of the ghost gods, temporarily repelling the crazy attack of the Di people, leaving only a few remaining children. Under heavy injury. The young high priest called upon the most respected person in the tribe, giving this kingdom its final order, to guard the necessary path into the mountains, waiting for the day when the rebirth of the Fish Scale King can be reopened.

  The elder, carrying the high priest's entrustment, led the remaining people of the tribe out of the sealed mountain and settled in a village outside, where they had lived for generations. They continued to guard the secret of the sealed mountain and sought ways to reopen the path to rebirth. The most recognized method among them was to obtain the tenth bird and reopen the three realms' passage of the Fusang divine tree, also known as the sun wheel that was said to have been brought into the jade coffin by the fish phoenix. However, unbeknownst to them, the previous generation's silkworm had already taken this treasure into his own coffin. This search continued for 3,000 years until Wàng Yuè's grandfather broke the silence here once again.

  When all the tribesmen had left, the young high priest stood on the second step, covered in bloodstains, leaning against the statue of the previous generation's high priest. A spectacular and unprecedented ghostly ritual was performed here. With the help of the remaining divine power of the sacred tree, he forever sealed the entire Mount Hua in a veil of cloud and mist, and placed a certain taboo, causing the Di people to be able to live only deep underground, never able to set foot outside this mountain range.

  This stalemate continued until the arrival of Wang Zu's grandfather, whose arrival broke a small part of the taboo, allowing the Di people to approach the original territory of the Qiang people again and be hunted down. Cha Wenbin didn't know if they had been here before, only that the task of reviving the king was very likely already completed by Cha Wenbin.

  Up to this point, Wen Bin could more or less guess the origin of "Ru Yi Ce". The symbols in the General Temple that looked like insects were actually ancient Shu characters. What was recorded in the text should be those witchcrafts, which combined witchcraft with Taoist theories and had been proven feasible by ancestors in history.

  Danzi and Shang were also likely to be one of the treasure hunters, entering the mountain of Qiufeng and befriending the leader of the Ba-Shu apes. The Ba-Shu apes were the true masters of this place, knowing all the secrets of the great mountain. Under their leadership, he obtained the divine technique of the ancient Qiang people's high priest, which he called "The Book of Wishes", and after diligent study, deciphered the translation, becoming a master of his generation.

  It can be inferred that Cha Wenbin and Lao Wang have resolved many doubts in their hearts, at least this entire line is completely valid for them. Next, they are faced with whether to restore the legendary Tongtian Shentree to its original state.

  At this time, apart from the horizontal meat face of Wangyue, Chaozi and Leng Yiran have already reached the second step. Zhuo Xiong should be the last chief of this ancient tribe, according to the rules, he should become the last high priest, so Cha Wenbin also called him up, although at this time Zhuo Xiong was not interested in these things left by his ancestors.

  With the help of a few people, Cha Wenbin was the first to climb to the top step, and the view at this time is more suitable for the phrase "a panoramic view of all the mountains". The village, which could not be seen from any angle before, can now be seen in its entirety from here. On the other hand, the bronze tree, no matter what angle you look at it from, the branches always overlap and cover each other, and it's actually clearer when viewed from below.

  Zha Wenbin tried to climb, using his hands and feet, back and forth on the trunk of the tree which was full of bronze branches. The clever design of this divine tree lay in that no matter how hard you try, there is always a path blocked by the upper branches. In other words, if you want to climb, you must step on the sharp tips of the outer branches. After trying several times, Zha Wenbin had to give up and return to the ground again.

  On the tip of the tree branch, there were birds and copper bells, and the top was extremely sharp, like a dagger. It wasn't easy to get through from the outside. What worried him more was the copper bell. Last time the bell rang, all ghosts came out. The copper bell here seemed to have the effect of summoning souls. If he accidentally touched it, heaven knows what would be summoned. However, since he had already reached this step, he had to try no matter what, because Cha Wenbin also had his own private heart. If this divine tree could really connect the three realms, then Tongtong Spring would definitely be able to reach!

  Taking a deep breath, under the gaze of everyone, Cha Wenbin carefully made his way along the outermost branches, starting to climb up slowly...

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