The funeral customs of the Buyi people in Zhenfeng County are mainly spread in the Buyi villages in the Beipanjiang River Basin of Zhenfeng County. Zhenfeng County is located in the north-southwest of Guizhou Province, bordering Zhenning and Wangmo in the east, Cexiang and Anlong in the south, Xingren in the west, and Guanling in the north. It is located on the slope where the Yunnan-Guizhou Plateau transitions to the low mountains and hills of Guangxi. The terrain is high in the northwest and low in the southeast, and it descends in a trapezoidal multi-level platform. There are rivers and lakes such as the Beipan River, Datian River, Siwan River, Nalang River, and Lugong River in the territory. The Beipan River flows through the county, which was called the Zangke River in ancient times. It flows north and east and then turns south, merges with the Nanpan River and flows into the Hongshui River. It belongs to the Pearl River system and is the largest river in Zhenfeng County. The water is winding and the banks and mountains are majestic and steep. The Beipanjiang River Basin has been one of the major water and land transportation routes and commodity distribution centers in southwest China since ancient times. The Yelang Post Road crisscrosses the territory. Commodities from Hunan, Hubei, Sichuan, Yunnan and Guangdong and Guangxi are exchanged with Guizhou and Guizhou commodities by water and land. The inland culture and coastal culture have been intertwined for a long time, forming the diverse characteristics of the folk culture of each ethnic group. The Buyi people have believed in many gods since ancient times, and have experienced the process from natural worship to ancestor worship. After the ancestors of the Buyi people entered the civilized era, they gradually realized the hardships of parents (especially mothers) in raising children. Therefore, after death, children must respect and be filial, not let the remains be trampled, collect the bodies, put them in coffins, and then gather to bury them. During the burial process, some people improvise and silently recite blessings, and some recite words to comfort the dead. Over time, a kind of ritual funeral custom has been formed. According to the book "Guizhou Tongzhi Lianliao" written by Emperor Kangxi of the Qing Dynasty, "In funerals in Guiyang, Duyun, Zhenning, and Pu'an, cattle are slaughtered to invite relatives and friends, and wine is stored in a big old mansion, and people drink from cattle horns. The host does not eat meat, but only fish and shrimp. They learn the sound of yin and yang, use coffins for burial, and cover the tomb with umbrellas. If a person dies in a fire after a year, he will not go to the king's tomb." With the passage of time and the changes of the times, the funeral customs of the Buyi people have been preserved and developed through oral transmission from generation to generation by masters and apprentices. When the elderly of the Buyi people are critically ill or dying, a simple bed is set up on one side of the main hall of the main house, and the elderly are moved to sit on the simple bed. The children support or hug the elderly, try their best to comfort and encourage the elderly, and listen to their last words. At the same time, notify the children who are not present as soon as possible to watch the dying elderly breathe their last, beat the bronze drum several times to report the death to the neighbors, tidy up their clothes, and burn "death money". At this time, the host sends relatives and friends to bring white wine, tofu, and mourning scarves to inform the deceased's maternal family, and invites a "Moshi (the gentleman in charge of the funeral, called "Baomo" in Buyi language) to preside over the funeral. Relatives and friends clean the coffin, apply rosin wax melt to the coffin, and sift pure straw ash to the bottom of the coffin. The Moshi spreads white paper and long pieces of paper money on the straw ash at the bottom of the coffin, puts a straw core cloth cover or paper pillow, moves the coffin to the vertical inner position of the main hall beam, and uses three wooden sticks or two benches to pad the coffin according to different surnames. There are two types of coffins: horizontal and vertical, depending on the surname. When maternal relatives are present, the Moshi uses The eldest daughter-in-law spreads a piece of white cloth on the bottom of the coffin, and recites a spell to perform a deodorization ceremony before carrying the body into the coffin, and firecrackers are set off at the same time. All the children are present to watch the burial. The master of Mo recites a spell and performs a deodorization and preservation ceremony before closing the coffin. When closing the coffin, the master of Mo uses pre-made white paper cut-out labels to seal the seams, head, tail and sides of the coffin, and then ties up the coffin with three strands of bamboo rope. In the evening, a band of guests from all sides plays suona, trombone, cymbals, and drums to "make a fuss" at the bereaved family. The master of Mo presides over a "family sacrifice" for the filial son, who kneels in front of the spirit, while the filial daughter-in-law cries for the spirit. Vegetarian dishes are used to pay tribute, and then the group has a dinner together. Afterwards, the master of Mo presides over the "son-in-law sacrifice." , the sons-in-law bring incense, paper money, firecrackers, white wine, tofu, etc. to kneel down again to pay tribute to the deceased, and steam the glutinous rice brought by the sons-in-law and beat it into glutinous rice cakes to offer to the spirit. At this time, the filial daughter-in-law and son-in-law can play games and entertainment activities such as "redeem the pig" and "fighting ink" (using pot smoke to paint the face). In the middle of the night, after the "two sacrifices" are completed, the master begins to recite scriptures and discuss the funeral. Under the leadership of the master, the relatives and friends carry the coffin out of the hall and temporarily put it on the bench in front of the house. At the same time, firecrackers are set off, the fat pig for the funeral is slaughtered, the rice steamer on the stove is turned around, and the floor of the mourning hall that has just been buried is swept with hot water. Outdoors, relatives and friends tie up the coffin with large bamboo ropes, A large wooden pole and a handful of burning incense are tied to the top, and a large rooster is tied to escort the funeral; wooden rings and small poles are tied to the two ends of the large pole, forming an eight-person coffin carrier. When the coffin starts, firecrackers are set off again. The filial son leads the way with the spirit tablet in his hand, and another filial son or nephew scatters paper money, which is called "leading the way". Relatives and friends carry the coffin and follow, and bands see it off. Filial daughters and daughters-in-law carry the deceased's old clothes, mats, mattresses, etc., and cry to send off the spirit. After walking over the water bridge, they burn them and go home. When the coffin is sent to the cemetery, it is first temporarily supported by a high stool. After the relatives and friends take soil and dig a pit, the Yin-Yang master divides the bottom of the pit into three sections, using - Or cinnabar powder is mixed with rice grains and sprinkled on the middle to draw the Bagua diagram or Tai Chi diagram, and the upper and lower sections are written with words such as "glory and wealth", and the roosters are led down the pit to "jump into the well" to peck at the rice. Some prayer flags and the deceased's maternal family's sacrificial banners are burned to "warm the well", etc. When the auspicious time for burial arrives, firecrackers are set off and the coffin is moved into the pit. After the coffin is in the right position, the filial son kneels on the coffin holding four thatch stems and recites the words of instruction to "stand up the pillar" for the deceased, and uses a chicken to hit the coffin three times to indicate that he should get up and go home. If the deceased is suitable for burial and the new grave is suitable for opening, it will be immediately Bury the body and use stones or stone tablets to form the tomb door. If the deceased is not suitable for deep burial, use a bamboo rope to pad the bottom of the coffin, and only build a round tomb or only cover the soil without building a tomb. When the right day comes, remove the bamboo rope and build the tomb with stones to open the direction. The remaining prayer flags and longevity banners are inserted on the tomb mound, and various paper-made and dyed paper, flags and umbrellas, spirit rooms, sedan chairs, cattle and horses are piled up. After the burial, the filial generation and relatives and friends will dismantle the hoe and hoe handle and install them upside down, then recite the "Soul Calling Words" and return to the bereaved family to hold the "Hand Washing Ceremony" (meaning "Separation of Funeral"). When it is almost lunchtime, the master presides over the "Separation of Funeral" ceremony. After lighting incense and burning paper, he recites the tune of the - on the cooked pork bowl. Each of the filial generation eats a piece of meat and silently recites the "Separation of Funeral Words". The filial son deliberately invites the deceased's maternal relatives to have another meal, and prepares dishes such as pork liver, pork intestines, pork kidneys, and pork tripe and good wine to entertain them. After that, the host and the guest say goodbye. Families who practice "Fu Shan" will send a banquet to the new grave one or two days after the burial, burn incense and paper for sacrifice, and hold a "Fu Shan" ceremony for the new grave on the third day after the sacrifice. A small stove will be built on the side of the grave with the deceased male on the left and female on the right, and cooked chicken and pork will be offered to the deceased, and firecrackers will be set off at the same time. Families who do not practice "Fu Shan" usually start the stove and offer sacrifices to the grave in the afternoon of the burial day, and the offerings and methods are the same as "Fu Shan". Within 100 days after the death of an old man, the filial generation cannot shave their heads or wash mourning clothes and scarves. After the 100-day mourning period, the master presides over the "Take Off the Funeral" ceremony for the filial generation (women wash mourning clothes and scarves, men have their hair cut, and the deceased's parents and children shave their heads to show filial piety). In the second and third years after the burial, new grave sacrifice activities must be held before the "Community Day". Among them, the third year is the most grand, and the deceased's maternal relatives, daughters, sons-in-law, and other relatives and friends bring chickens and buy wine to participate in the tomb sacrifice. After the death of parents, people mourn for three years, during which no weddings are held or couplets are posted. During the Spring Festival, all filial generations have restrictions on the color of the Spring Festival couplets they post. In the second year, yellow paper is used, in the third year, green paper is used, and in the fourth year, red paper is used. Some people only post purple Spring Festival couplets, and in the fifth year, red Spring Festival couplets are posted. This is to show filial piety and to remember the grace of their parents' upbringing. The funeral of the Buyi people in Zhenfeng is a life ritual of the Buyi people that combines nature and man, and communicates between man and god. The funeral customs of the Buyi people in Zhenfeng reproduce the long history of the nation and highly display the folk literature, music, singing and dancing, drama and other arts of the Buyi people. Such as setting up flags, presiding over sacrifices, playing music, rushing to the grave, and discussing funerals. At the same time, the Mojing, incantations and ritual rhetoric at funerals have the image thinking of literature (especially poetry), and contain a variety of artistic elements that are both solemn and humorous, such as epics, myths, fables, fairy tales, tragedies, and comedies. The tones and sense of language of chanting scriptures, mourning, and playing music have the charm of joy and sorrow, separation and reunion, and separation of life and death. The discussion of funerals and the simple philosophy of life are both rich in drama and dance. The form and content of Gan Ga are rich in drama and dance, which conforms to the actual life and laws of farming peoples and condenses rich artistic elements. It is a cultural form formed by the Buyi people in the unique natural landscape, cultural and historical environment, and farming life customs in the Beipanjiang River Basin. It is unique and has a wide range of mass and folk inheritance. In recent years, under the influence of commodity economy and strong culture, people's life etiquette has changed a lot. The long-standing traditional lifestyle, folk culture and traditional moral concepts of the Buyi people have also suffered a huge impact. In addition, the development of local rural tourism, the increase in tourists entering the countryside, and the reform of the funeral system will cause the number of Moshi to decrease sharply and lack of successors, which will eventually lead to the interruption of inheritance, thereby exacerbating the decline of the funeral customs of the Buyi people. (No pictures yet, welcome to provide.) (No pictures yet, welcome to provide.)