What does it mean to pick a grave at midnight? Please ~ ~ ~ ~

This should be the popular name of ordinary people.

"Moving graves" are called "picking graves" in rural areas (as are most surrounding villages). According to the local description, the grave excavation should be carried out on the day of Tomb-Sweeping Day or around Tomb-Sweeping Day. It is said that it is usually in the morning or afternoon, at noon 12, but it is rarely in the middle of the night, which is a little different from other places. Yang Naichen's Notes on Moving the Tomb (1) says that the bones (that is, the bones are carried out from the original grave and put into a new coffin) must be carried out in the middle of the night, and the sun cannot be seen at both ends. The author's hometown is West Zhang Cun, jimo city. Before digging a grave, we should first place various offerings in front of the grave of the deceased, such as various seasonal fruits (mainly apples, oranges, bananas and persimmons), and sometimes we can wrap jiaozi or take cakes as sacrifices. The grave sweeper is usually the head of the family, the so-called "master". This person is the eldest son or grandson in most cases. Before the official excavation, there is a very important procedure, that is, the selection and determination of the new cemetery. Generally, the person in charge will invite one or even several "full-time" Feng Shui teachers to the village to see where the treasure house for reburying the dead is. Then the grave excavation officially began. First, the bones of the deceased are carried out of the grave and put into the prepared coffin, which is called "breaking the ground" locally (the same meaning as above). In this process, not only should firecrackers be set off as when going to the grave on Four Ghosts' Day (to pay homage to the dead), but the women present at home should also cry at the grave as when they were just buried. However, the content of mourning has changed, mainly some words such as "So-and-so, in order to let you rest in peace, now we are going to move to a new home for you". After the "ground breaking", throw a radish into the original grave. The locals said that this means "a radish tops a pit". The next step is "burial", that is, the bones of the deceased are reburied in the new "yin house" where the location has been chosen. Of course, before that, the grave had been dug. During this period, firecrackers will be set off, and women will be sad. Besides, we have to burn paper money. Generally speaking, several trees will be planted on graves. Finally, there is the "round grave", which is three days after the deceased entered the "new house". West Zhang Cun in the city is the day after the grave was moved. When enclosing a grave, offerings should also be placed in front of the grave, such as before digging the grave (the local area is not particularly strict about the types of offerings). You should also mourn and burn paper money when you sweep the grave. What needs special attention is that when digging a grave, you must remove all the graves of the family, not one or two. The new cemetery is also a special place for this family. Here, we should distinguish between picking graves (moving graves), secondary burials and moving burials. Second burial is a unique form of funeral for some ethnic groups. For example, the Miao people in Anshun, Guizhou, hung behind the door after their death, then wrapped them in mats and carried them out by people. In front of them, a man dressed as a ghost with a stick to clear the way, chose to dispose of high places, called "pit bones", and finally buried them; Some patients in Zhuang and Miao families think that the bones of deceased relatives are unclean and ghosts are attached to them. They must dig coffins and wash bones, and then put them into pottery coffins for a second burial, which is called "bone washing burial". However, the meaning of the word "relocation" is rather vague. "General History of China Customs-Primitive Society" lists a chapter called "Relocation" in its chapter on funeral customs, explaining that relocation is to abandon the residence where the deceased lived before his death and move to another place, and gives two examples. "Records of Chuxiong Prefecture" by Emperor Kangxi of Qing Dynasty, Volume 1: Lahu people "died and left, choosing a place to live." ; "Yunlong remembers?" Yunlong Ji "Achang Jingpo Nationality" People who are dead will burn their bodies and houses with the houses they use, while those who are alive will move to other places. (3) However, it is also mentioned in the General History of China Customs-Wei, Jin, Southern and Northern Dynasties that Sida Wu, the joy of Hedong, "moved to bury his great-grandfather for three generations and nine funerals, and gave everything he had, which was worthy of people. His sadness ruined his nervousness, and he held his first funeral. Hundreds of divisions heard the news and marked the resumption of service to show filial piety. " (4) It is also said in Taiping Guangji (volume 156) Shu that Shu will move from here to bury his relatives. Li Deyu told him that a monk took a fancy to a cemetery and recommended it to him. Shu "resigned, for the sake of family poverty, not to find another one. Later, the monk told Li Deyu that Xiangde's cemetery was owned by its owner. Upon inquiry, this person is Shu. Later, Shu really became an assistant minister of punishments. The word "relocation and burial" in these two places is obviously synonymous with the word "digging graves" mentioned above. Personally, I prefer to pick graves. Moving graves and moving graves are synonymous and the same thing. Second, the traditional funeral view of China reflected by sweeping graves First of all, sweeping graves, like all other funeral ceremonies, embodies the belief that the soul of China people is immortal. Engels said: since the soul leaves the body and continues to live when a person dies, there is no reason to imagine that he will die himself, thus creating the concept of immortality of the soul. Li Mazi explained that the reason for robbing a tomb is that "accidents" often occur in the living family (unlucky things, of course, such as sudden illness of family members, car accident in Lu Yu, crop failure, etc. This clearly shows that the local people think that human body and soul are separated, and the body has a soul after death, while the soul is eternal. The Funeral Book compiled by Guo Pu (AD 276-324), the founder of Feng Shui, holds that parents and daughters are the same, and even if yin and yang are separated, they can feel each other. " For the original logical thinking, although people are dead, they are still alive to some extent. The lives of the dead and the living permeate each other. "(5) there is an example to prove it. According to the record of Cai Xuansuo, the back pain of scholar Li Wuxi is unbearable. After several decades, due to his father's rebury, the coffin was rotten, and it was easy to see a big bug between his back bones, so he pulled it out, but Wu's bone pain was cured. The so-called "dry bones moisten, and the son's surname is Zi Rong". ⑥ During the Wei, Jin, Southern and Northern Dynasties, the concepts of immortality of the soul, karma, the efficacy of ghosts and gods, and out-of-body experience advocated by Buddhism and Taoism were also deeply rooted in people's hearts. I have personally experienced it. In middle school, I rode my bike on my way to school and accidentally ran over a snake in the middle of the road. Coincidentally, I started to have a fever when I got home. My mother immediately invited a "gentleman" to collect my soul (the locals said that it usually means to collect my soul), saying that it was to hook my soul back after being hooked by a snake. In addition, we have noticed that the custom of planting trees on the graves of the dead is also a concrete manifestation of animism. Taylor believes that the concept of human soul is first of all the concept of human soul, and then it is extended to the concepts of animals and plants by analogy. By extension, it is the symbol of animism and status of trees in ancient times. Ban Gu's White Tiger Theory of Tongde? " "Collapse" quoted "Spring and Autumn Italian Table": "The emperor's tomb is three years old and the tree is loose; Half of the princes, the tree is cypress; The doctor is eight feet, and the tree attracts the wind; Four feet, a tree with locusts; There are no graves in Shu Ren, and the trees are willows. "In the Yuan Dynasty, the imperial court also stipulated that the trees in the cemetery should not be cut down or sold at will. Secondly, the folk custom of choosing graves reflects the importance that China people attach to geomantic omen and cemetery selection. In fact, choosing a cemetery is also a manifestation of Feng Shui. The cemetery is not only the destination of the deceased, but also the support of the "Yin House". Therefore, when digging a grave, because the geomantic omen of the original cemetery was not good or destroyed, the dead could not rest in peace, which led to bad things for the living. There is a folk proverb that also illustrates this point, "wealth is at the door, and children and grandchildren are at the tomb." "China people believe that people have their own world after death, and think that their world corresponds to the living. Since we believe that there is a world after death, we must create a comfortable living environment for the deceased. " The dead are spiritual and have the same breath as the descendants of this world, so we must seek happiness for them and build a grave for their descendants to protect them. ⑦ According to anecdotes scattered in ancient documents, the custom of choosing a cemetery has existed since the pre-Qin and Han Dynasties. This biography records that after Yuan An's father died in the Eastern Han Dynasty, he was ordered by his mother to go out to visit the grave. On the way, I met three scholars. One of them pointed to a place and said, If your father is buried here, your generation can be a public official. Later, his family was really prosperous. In the tombs of the Central Plains people in the two-week period, we must first choose a treasure house of geomantic omen. Guo Pu's Funeral Book holds that parents' spiritual bones should be buried in beautiful places, so that they can absorb the essence of nature and bless their children and grandchildren. Yin-yang burial method, which prevailed in the early Tang Dynasty, also paid attention to the choice of cemetery. "Rich officials are buried; The delay of life is also called by the grave. " The theory of Yin-Yang geomantic geography was very popular in Song Dynasty. In Feng Shui Tiao, Volume 3 of Luo Dajing's Yulu in the Southern Song Dynasty, "... some people thought it was unlucky to be buried, so they didn't dig until they dug three times and four times. ..... "Cheng Yi, the originator of Neo-Confucianism, mentioned in" Burial Theory ":He who gets the beauty of the earth gets peace of mind and gets his son Sun Sheng. If you cultivate its roots, it is natural. The evil of the earth is the opposite. Zhu also agrees with the theory of Feng Shui, and thinks that the burial place is good. "The gods are safe, the descendants are prosperous, and the sacrifices are endless." Pet-name ruby popular tomb raiding in Yuan Dynasty, a large part of it is related to geomantic omen. Qu Xianzhi in the Qing Dynasty said: "If there are taboos in Yangji's Yin House, it must be decided by the Feng Shui master; Especially in the underworld. There are blessings at home, and they all think it is caused by Feng Shui. " In modern times, there are many "gentlemen" who specialize in Feng Shui in big cities and counties. Only when there is demand and market can there be such a group of people. Third, in reality, sweeping graves reflects a strong utilitarian color of the living. Guo Pu, Cheng Yi, Zhu and others mentioned above all believe that choosing a place with good geomantic omen to bury the dead is to bless future generations and make them prosperous. Only after the ancestors ascended to heaven and lived a stable life will their souls stay where they belong, instead of wandering to the "dead" to disturb the normal production and life of future generations, and the living will live comfortably and smoothly. Only when the cemetery finds the right place (that is, a place with good feng shui) will the family members be safe, otherwise they will encounter such disasters. According to historical records, the correct choice of cemetery can indeed bring good luck to future generations, but the wrong choice or destruction of the original cemetery feng shui will bring serious disasters to the tomb owner and his descendants. Xiao Ji (a descendant of the royal family of Liang, a famous numerology expert of Yin and Yang in the Sui Dynasty) saw "white gas going to heaven" on the top of the tomb of Yang Suzhong, a famous minister in the early Sui Dynasty. Yang Di asked him what the sign was, and Xiao Ji said, "There should be a military disaster in the Su family." Repaired, can be avoided! "Yang Xuangan, the son of the late emperor, was moved and buried (note that the word" moved and buried "is also used here, which obviously means" digging a grave "to avoid disasters), but Xuan thought it was a good omen and refused to move and bury. Later, as expected, Yang Xuangan was killed by rebellion. Attending the destruction of the cemetery feng shui. It is believed that this will bring about a turning point in the fate of future generations and have a decisive impact on their fate. It is recorded in the 12th volume of "North Dream" and "Breaking DUZH Hill" that Jingzhao Du is an ancient surname, and Du and Jingzhao Du are not the same family. They are often despised and despised by Jingzhao Du and have always held a grudge. Later, Du became an important official of Emperor Taizong and the two dynasties, so he waited for revenge and found an excuse to "cut mountains". So Zhu Du has been depressed for generations. ⑾ This can be seen clearly from the motives of people digging graves in Limaze village. The reason for digging graves is that the normal life of the living has been destroyed, and it can't continue. The reason for the destruction of normal life naturally comes down to the bad geomantic omen of one's ancestral grave or its destruction, which leads to the ancestors' inability to rest in peace and protect their children and grandchildren. Therefore, they had to choose a "geomantic treasure land" to bury their ancestors and other dead relatives. Sometimes in the process of digging a grave, the living will directly pray "Please bless our family with good weather and good health", and so on. The utilitarian purpose is very obvious. It also reflects a folk ancestor worship complex in China, and ancestor worship is the sublimation of ghost belief. Folks believe that the dead ancestor's soul is kind and spiritual, and can communicate with heaven and earth. This ghost has a natural blood relationship with himself. In primitive society, consanguinity is the way of life of a cohesive clan or family group. All these have prompted people to believe that people and ghosts have mysterious power to protect family members or family groups and protect future generations. The concrete act of demolishing all family graves most directly reflects the people's belief that the living have their own families, and the deceased (more accurately, the soul of the deceased) is of course a unified family as a whole. The dead have their own world, which is the same as that of the living. This is the embodiment of China's traditional concept of attaching importance to family, which is in line with the Confucian thought that "things die like things live, and things die like things exist". According to a study, the family structure in China is the most stable. Amir of France? Durkheim, Marcel? Moss's "Original Classification" mentioned that "at the funeral of Malela people, the gallows of Chen Fang's body (if it is the gallows used by Malela people) must use something belonging to the Malela phratry. So is the branch used to cover the body. If the deceased belongs to the Bambei clan, then a branch of Buxus latifolia must be used, because this number belongs to the Bambei clan. The person who holds this ceremony must also be a member of the phratry. " Since the ceremony must be held by people with the same blood in the same family, the place where their souls live together should also be together after the death of their families. This may explain why family members should be buried together at the initial funeral, but when they move to the grave, they should be moved to the place where they belong to their family. In addition, "what people are most concerned about is not where the soul of the living is (as long as people are healthy and sound, it means that the soul lives normally in the body), but where the soul and gods of the dead live. Because only by knowing where they live can we take various measures to communicate with them (such as asking them to rain or asking them to treat diseases, etc.). ), and we can also be careful to avoid offending them. " Therefore, only when the souls of the deceased in the family live in a relatively fixed place in their own family can the living feel at ease. [13] Summary: Grabbing graves is a folk custom in China, although it is called by different names, such as "moving graves" in Shandong, "pulling graves" in Hebei and "starting graves" in Ningbo. (Of course, this is just the name of some rural areas here), the so-called "different winds in ten miles, different customs in a thousand miles". But the basic motivation and ceremony are the same, and they all want to realize the good wishes of the living by giving the deceased a happier home. Its value orientation is subordinate to China's religious value orientation: eliminating disasters and seeking happiness, all for the living. To some extent, this is a feudal superstition. It is believed that with the development of economy and the improvement of people's living standards, this phenomenon will gradually lose its vitality.