丧葬与祭祀

　　生活在大凉山腹地的彝人，生活习俗上还较完整地保留着本民族的文化传承。
　　2001年3月的一天，从拖觉区觉撒乡回布拖县城的路上，偶遇十几个着装隆重的彝族妇女往山梁匆匆而去。根据经验判断，山梁上的村子里有事情发生。掉转车头沿一条很窄的乡村土路直奔山梁上的村落。这个村叫拖觉区波琅乡。村头非常热闹，足有5～6百人，一问才知，俄地家族的一位受族人尊重的老人过世。说来也巧，我的朋友兼彝语翻译也叫俄地，一打听确是本家族的远房亲戚。为尊重逝者，我们在俄地的提示下按彝人的习俗，备了礼物请俄地去与主人沟通。片刻，我们得到准许，灵堂以外可不受限制的拍摄。我已非常知足了。
　　俄地家族是白彝中的一个大家族，人口众多，分布在大凉山腹地的若干村落。参加葬礼的人很多，足有近千人。主人宰了10头牛、5头猪、羊和鸡不计其数。村外的田埂上已经架起了十几口大铁锅，据说都是村子里的乡亲把自家的锅背到这里来帮忙的。大凉山腹地的彝人传承着“一日得罪邻居，十日没有朋友”的道德观念，它规范了人们的日常生活和生产劳动。人与人之间的相互关照、帮助，共同抵御恶劣的自然环境，共渡难关，一直是彝人主流的道德准则和行为规范。这种人情化的村落互助现象在大凉山腹地的彝人生活中已经成为了一种自然。
　　人们把宰杀好的牛和猪放在铺好的“麻麻”上，众人各执钢刀将其切成碗口大的肉块，放进大锅里混煮，就成了彝人非常有名的招待客人的“坨坨肉”。中午时分，按彝人的习惯，我们被奉成远道的贵客被安排在院坝中央，品尝了地道的砣砣肉、羊肉汤、荞麦饼和彝人自制的米酒。
　　我很想拍第二天的火葬仪式，俄地与主人家通融了很久，最终未能获准。据说彝人火葬很讲究，首先请比摩选好村子附近的风水宝地，火葬地为各家支独有。叠搭男9层女7层井字型的木架，将死者放置在搭好的木架上，遗体上还要铺上青翠的松枝，点火后死者的灵魂伴着众人的哭颂随烈焰升腾而去。
　　2003年8月在布拖区冷机村，我有幸目睹了彝人火葬的全过程。火葬是凉山彝族最主要的丧葬形式。这种形式简便、卫生，在彝人中世代传袭。火葬的步骤主要分为备丧、吊丧和火化三大过程。
　　大凉山腹地彝人的信仰还处于祖先崇拜和万物有灵的阶段，他们认为人死后灵魂还在。人们头脑中的神，往往都是以一些天体和自然物为本，没有一个明确的指定对象。他们在葬礼、祭祀或驱鬼治病等日常生活中都是按部就班的请毕摩或苏业主持。毕摩、苏业是彝族中的巫师，相当于汉族中的巫婆、神汉、端公、阴阳等。他们在人和鬼之间，在生与死之间起着中介的作用，能沟通人神两界。毕摩是古代彝族社会中的一个等级，负责专门掌管文书和主持祭礼，有严格的世袭制度，必须识经文，由男子充当。客观上，毕摩是彝人中的高智商和高文化者，因此起到了继承和传播本民族文化的作用。毕摩专事祭祀活动，替人招魂、安灵、送灵、祈福、驱鬼、治病、占卜等活动，作为神的代言人，他们在彝族社会中有较高的地位，并受到各家支的尊重。彝族谚语说：“土司到来毕摩不让坐，毕摩施礼反使土司失体面”。历史上彝族的上层人士学彝文都得拜毕摩为师。
　　2002年3月，在依某区俄里坪乡洛迪村见到了当地彝人中知名度较高的毕摩拉马牛日，虽已68岁，身板硬朗，与老伴相依为命。他的家十分简陋，没有家具，人畜也未分宿，靠屋中间的火塘取暖，肩披察尔瓦席地而睡。拉马牛日平常的生活与村里的其它的彝人并无区别，只有遇到以毕摩身份出席的祭祀活动时，他才成为人群中的视觉中心。羊皮鼓是他最珍爱的家什，我们的到来令他十分高兴。俄地用彝语与他交流后，他舞起了羊皮鼓，（彝语叫“格则”）。他扭动腰胯，边舞边敲，口中念念有词，其节奏很有点当代民族舞的味道。
　　布拖山区的彝人有祖先崇拜的习俗。他们认为祖先在人世间的生命虽已结束，但并未消逝，而是以灵魂的形式存在，他们仍是家庭中的无形成员。因此，当家庭有了好的收成时，都会择良日广请亲朋为祖先祭祀，既是子孙对已亡祖先的崇拜、超度和追孝，亦是求得祖先亡灵的福佑和庇护。彝人们不惜代价，虔诚地请毕摩举行祭祀仪式，奉上珍贵的牲畜以献祖灵。
　　2003年11月彝族年的前三天，衣某区瓦都乡宜牧村的达孜家兄弟姐妹8人，退耕还林后生活有了明显的改善，姊妹们商量，根据各自家庭的经济状况献一头猪或献一只羊，请毕摩按习俗做一场“搓比”（彝人为已亡祖先招魂的一种原始宗教方式）。据俄地讲：“这么大场面的搓比仪式在布拖山区我40多岁还是第一次见。”整个仪式有60多人参与，村里的妇女、小孩聚在一旁看热闹，在彝人看来这已经是很隆重的仪式了。他们在祭祀祝辞中这样念到：“我家今年这次祭祀要管十年，从此以后呀，不痛不死，无灾无祸，长命富贵，幸福平安。”
　　彝人除认为祖宗有灵外，还认为万物有灵。彝族民间流传星辰、山川、河流为神，鸡、狗、人、虎等死后为鬼。他们相信神鬼以虚幻的形式主宰和支配人们的祸福生死，因此无论生产、生活中所遇到的大事、小事，都求告于鬼神。彝人崇佩天地万物，崇龙、祭龙的风俗在彝族中很盛行。

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　　Fa neral and Ritual Ceremony

　　The Custom and Folkways of the Yi living in the hinterland of the Grand Liangshan have been relatively well preserved.
　　One day in March, 2001 when I was driving back to the county seat of Butuo from Jiaosha Village of Tuojian District, I encountered a group of Yi women fully dressed up but in great hurry making their way toward the mountain ridge. Judging from my experiences, I believed there must be something important occurring in the village on the mountain ridge. I immediately diverted and drove along a narrow and rugged mountain path leading to the village there. The village was within Bolang Township, Tuojian District. Some 500-600 people were gathering there. After inquiring, we leaned that a respected old man in the Edi clan had passed away. As it happened, my friend and Yi translator, Edi, belonged to the same family line and the dead man was one of his remote relatives. Taking advice from Edi, we prepared some ritual gifts for Edi to make the contact. A little while later, I got permission to take pictures of the entire mourning site to my satisfaction.
　　The Edis are a big Yi clan with a large population spread all over the villages in the hinterland of the Grand Liangshan. As many as one thousand people would come from all sides to attend the funeral. The host slaughtered 10 head of cattle, 5 pigs and a number of goats and chickens. On the open field next to the village, some ten big iron cockers were set up. We were told that the villagers from other families in the neighborhood voluntarily offered their own cookers in assistance of the event. It was a custom there as the saying goes, “offending your neighbor one day, you lose friends ten days.”The Yi in their daily life and production activities have developed and inherited the tradition of mutual care, assistance and fighting together against the violent challenge of the nature. Sharing weal and woe, weathering the world together have become a moral and behavior standard - a natural virtue in the Yi life.
　　The religion and belief of the Yi in the Grand Liangshan still remain in the stage of ancestor worship and polytheism. They believe that the soul of the dead will continue to exist. There are no fixed images of the deities and gods that in their brain, appear to be a general reflection of the nature between heaven and earth. In the funeral, shamanistic and other ritual activities, they usually respectfully invite Bimo or Suni to lead the ceremony. The Bimo ranked high in the hierarchy since ancient Yi society. It was a strictly hereditary position to keep documented paperwork and master a ceremony in the tribe. Normally the position was held by a male well educated in the Yi classics and smart minded, instrumental in carrying on the Yi traditional culture.
　　The Yi inhabiting in the mountainous areas of Butuo are accustomed to ancestor worship. They are convinced that though their forefathers’life in the human world came to an end, they, however, did not disappear but continue to exist in the form of souls and they remain to be intangible family members. Therefore, on occasions such as good harvest, they would choose a auspicious date and invite their relatives and friends to hold ritual activities paying respect and homage to their ancestors and praying for bliss and protections from them. The Yi spared no efforts to invite Bimo to be master of ceremonies and prepare the best offerings out of of their livestock for the rituals in worship of their ancestors.

文章来源：《布拖记事---大凉山腹地彝人生活实录》