Ancestor Worship in China
Ancestral worship – Lavish tomb burials
Tomb construction and tomb contents were an important part of ancestral worship. Because a tomb contained the physical remains of the deceased, it was also believed to be the dwelling place for the soul (po 魄). Earth mounds or tumuli were constructed over tombs of the wealthy or the elite during the Zhou period (1027 - 256BCE). During the Eastern Zhou (770 – 256BCE), terraced pavilions were added on top. According to Zhou burial rites, the height of a tomb mound reflected the social status of the individual buried there.
During the Han (206BCE – 220CE) and Tang (618 – 906) periods, tomb construction reached its height. The size of tombs, their architectural styles and the number of tomb furnishings were greater than ever before. Added to tombs were shrines for the ‘heavenly soul’ (魂 hun) of the deceased. Loved ones gathered at such shrines to pay their respects. Shrines continued to be key burial structures until the Eastern Han period (25 – 220), when they declined in significance and the focus centred once more on the grave and the tomb. Graves are considered so important that on death anniversaries and other solemn occasions, the family of the dead person is expected to travel to the cemetery and pay their respects at the graveside.
During the Han and Tang periods, underground tombs for the nobility were constructed in imitation of the deceased’s house. These tombs began with a long passageway filled with niches and side chambers that were furnished with many burial items, and culminated in the main chamber where the coffin lay. Lavish tomb furnishings reflected the deceased’s social status, and ensured a similarly luxurious life in the next world.
Huge amounts were splurged on the construction of tombs and special commissions of burial items. Such apparent generosity for the dead was presented under the guise of filial piety. However, the true motivation was often less virtuous, and lay in the desire to
Tomb construction and tomb contents were an important part of ancestral worship. Because a tomb contained the physical remains of the deceased, it was also believed to be the dwelling place for the soul (po 魄). Earth mounds or tumuli were constructed over tombs of the wealthy or the elite during the Zhou period (1027 - 256BCE). During the Eastern Zhou (770 – 256BCE), terraced pavilions were added on top. According to Zhou burial rites, the height of a tomb mound reflected the social status of the individual buried there.
During the Han (206BCE – 220CE) and Tang (618 – 906) periods, tomb construction reached its height. The size of tombs, their architectural styles and the number of tomb furnishings were greater than ever before. Added to tombs were shrines for the ‘heavenly soul’ (魂 hun) of the deceased. Loved ones gathered at such shrines to pay their respects. Shrines continued to be key burial structures until the Eastern Han period (25 – 220), when they declined in significance and the focus centred once more on the grave and the tomb. Graves are considered so important that on death anniversaries and other solemn occasions, the family of the dead person is expected to travel to the cemetery and pay their respects at the graveside.
During the Han and Tang periods, underground tombs for the nobility were constructed in imitation of the deceased’s house. These tombs began with a long passageway filled with niches and side chambers that were furnished with many burial items, and culminated in the main chamber where the coffin lay. Lavish tomb furnishings reflected the deceased’s social status, and ensured a similarly luxurious life in the next world.
Huge amounts were splurged on the construction of tombs and special commissions of burial items. Such apparent generosity for the dead was presented under the guise of filial piety. However, the true motivation was often less virtuous, and lay in the desire to