客家人素來講究風水，尤以葬俗為最，古有為擇佳地停柩日久不葬可 見一斑。抑有進者，藉由墓葬風水的實踐，通過各類型築堆據地的手段， 以維護一己私利或祖墳週邊地勢完整等俗，實為漢人墓葬文化變例。「阻 葬」多屬殯葬相關業者假立窨堆待價而沽的肥私管道；「號墳」則為墓主後 嗣恐人佔偪而築堆號之的手法。兩者雖有其行為者之別，惟其追求風水利 益的目標卻一致，如以阻人落葬為目的，除卻投機致利的不肖手法外，號 墳實屬阻葬範疇之一，且益具客家人在地化過程的演繹性。以往鑒於忌憚 之故，民間雖通曉此俗，然相關探討大多聚焦於墓地商業化的阻葬手段， 關於號墳風俗則付之厥如。筆者近年專注於「古老大人」風俗之研究，冀 透過匠師口述、田野實例及民間風俗等角度，探討六堆客家地區公墓內阻 葬與號墳樣態及其文化意涵。禁土葬政策下，阻葬惡俗漸被遏止；號墳則 首重祖墳墓碑視野，且以「古老大人」為外顯之大宗，以達防制他墳佔偪 的目的，此俗貼近家族最深層的風水利益，亦為陰宅類比陽宅所衍生的構 築思維，顯然六堆客家人在地化演進過程，亦將自我護衛的防禦意識落實 在墓葬文化中。

The Hakka people always pay attention to feng shui, especially in their burial customs. In the past, there were many examples where the deceased lay in the coffin at home for many days until an auspicious plot of land was picked for burial. Based on their views for peaceful burials, the Hakka people had maintained completeness of the feng shui and topography of the area surrounding their ancestral graves or satisfied their self-interest through various means of occupying land by creating earthen mounds. These customs became cultural variations in Chinese burial ground history. “Burial impeding” was one of the methods funeral service providers or related parties used in the past to obtain profit by feigning that the burial ground was waiting for a higher bidder. “Tomb numbering”, which involves creating earthen mounds on the area near the grave land and assigning numbers to the mounds as if they were tombs, was one of the approaches grave land owners’ offspring used to prevent others from occupying the land near their ancestral graves. Even though people were familiar with the custom of “tomb numbering”, people were wary of mentioning it. Thus, most related studies focused on the “burial impeding” in the commercialized burial ground, and “tomb numbering” was rarely discussed. I have conducted field observations and interviews, and completed a systematic research analysis, in a bid to write a new page in the book of Taiwan’s burial ground cultural history.This article, which looks at the custom of “tomb numbering” as referred to in Shiku Yizheng (Grottos as a Sign), has analyzed the types and actual significance of “burial impeding” and “tomb numbering” in the Liudui Hakka public graveyard from the perspectives of tomb artisans’ oral accounts, field examples, and folklore. Modern reforms of funeral services have caused “burial impeding” to disappear almost completely. Based on the oral accounts of tomb artisans and the local elders, this study tries to reconstruct the local collective memory. “Tomb numbering” put top emphasis on the view from the ancestral tombstone, and its main type of tomb was the “guˋ loˋ tai nginˇ (ancestral lords)”. It was made to prevent the tombs of other families from intruding and occupying the grave land in question. This custom aligns with the innermost interests of feng shui for families, and its tomb-building method was also derived from the assumption that tombs should resemble houses. Apparently, in the process of immigration, reclamation and settlement, the Hakka people at Liudui had implemented their self-defense awareness in their burial ground culture.

六堆客家；阻葬；號墳；古老大人；風水

Liudui Hakka；Burial Impeding；Tomb Numbering；guˋ loˋ tai nginˇ, Feng Shui.