**22. The Water Buffalo Sacrifice**

The Three Brother ritual was recalled overseeing and protecting the process of the water buffalo killing and the host family from any evil (C. Shi 2018c). The reason for so many spiritual precautions was out of fear of attracting evil spirits. A smaller table, the "general's altar," is established on which were placed "weapons" for the army. Five flags representing the five barracks of the spirit army were attached to the base of an umbrella. On the table were a *niu jiao* 牛 角 buffalo horn and the shidao knife, which generals used and later adopted for badai spiritual practice. Chant singing told how to prepare for battle against evil people, spirits, or gods. There are three types of evil: (1) an enemy of the host family and thus one who had or has problems with you, (2) those who may be friendly but behind your back say things about you, and (3) unknown and predatory outlaws. "People or it could be spirit people or gods that could do harmful things" (C. Shi 2018c).

The spear-carriers circle the animal that is closely tied to the maple pole. Because the bull can fight violently and potentially injure the spear carriers, the bull was traditionally circled as wild prey and repeatedly stabbed until dead.

When the time comes for an oxen sacrifice to be staged, Miao masters are invited to commence preparations, including choosing a date, preparing all required sacrificial and other ritual items, etc. During this time, they also recount the history and significance of the oxen sacrifice to benefit the family that has chosen to stage it. A temporary altar is set up, and guests are invited to witness and participate in the rites. The water buffalo is said to shed tears as it is being led to its death, with the actual killing being done with a spear wielded by matrilineal kin. The direction the buffalo falls at the moment of its death is critical in divining the host family's future fortunes (Katz 2022, p. 93).

If the animal fell with its head in the host family's home direction, it was most auspicious, if away from the house and in another direction, less promising. If the bull falls in the opposite direction of the house, it is considered a bad omen, and the entire ritual thought a failure (Tian 2018c).

The people try to make the head fall in the host direction and even fake it. When the buffalo falls, they direct it to go in the direction of the host. But you cannot control everything you do. Like life, you must see where it naturally falls, or it is only a lie (Peng 2018c).

The gods, satisfied by the ritual and receiving the spirit of the water buffalo, oversee the dividing of the meat and the community feast that follows. The meat is not a sacrifice but a gift from the gods on which the people must feast.

The La Yi reenactment went through each ritual sequence in detail without sacrificing a water buffalo. The buffalo's body would be divided before the community feast if that were to have happened. The head and front legs go to the uncle's family. The oldest uncle takes the left front, the second uncle the right front leg, the third uncle, and the fourth the meat above the legs. "The remaining meat is divided and cooked for the community, with everyone feasting and given meat to take home" (Peng 2018c).

After the feast, the uncle and host family negotiate over the head; traditionally, the uncle takes the head. When the uncle's family is back home, the next day, the host family fell the pole that tied the water buffalo. Soon after, the head, considered a good luck charm, is gifted back to the host family. The skull is then stripped of its meat, dried, and hung on the family house as a trophy. At the time of the skull hanging, another small ritual thanking the buffalo's spirit takes place, marking the ritual's conclusion. The number of skulls a family had on its house elevated its reputation and was a source of pride that signified their ability to sponsor the ritual (Tian 2018c).
