Ancestral ritual in early China was an orchestrated dance between what was present (the offerings and the living) and what was absent (the ancestors). The interconnections among the tangible elements of the sacrifice were overt and almost mechanical, but extending those connections to the invisible guests required a medium that was itself invisible. Thus in early China, ancestral sacrifice was associated with focused thinking about the ancestors, with a structured mental effort by the living to reach out to the absent forebears and to give them shape and existence. Thinking about the ancestors-about those who had become distant-required active deliberation and meditation, qualities that had to be nurtured and learned. This study is a history of the early Chinese ancestral cult, particularly its cognitive aspects. Its goals are to excavate the cult's color and vitality and to quell assumptions that it was no more than a simplistic and uninspired exchange of food for longevity, of prayers for prosperity. Ancestor worship was not, the author contends, merely mechanical and thoughtless. Rather, it was an idea system that aroused serious debates about the nature of postmortem existence, served as the religious backbone to Confucianism, and may even have been the forerunner of Daoist and Buddhist meditation practices.

Ancestral ritual in early China was an orchestrated dance between what was present (the offerings and the living) and what was absent (the ancestors). The interconnections among the tangible elements of the sacrifice were overt and almost mechanical, but extending those connections to the invisible guests required a medium that was itself invisible. Thus in early China, ancestral sacrifice was associated with focused thinking about the ancestors, with a structured mental effort by the living to reach out to the absent forebears and to give them shape and existence. Thinking about the ancestors—about those who had become distant—required active deliberation and meditation, qualities that had to be nurtured and learned. This study is a history of the early Chinese ancestral cult, particularly its cognitive aspects. Its goals are to excavate the cult’s color and vitality and to quell assumptions that it was no more than a simplistic and uninspired exchange of food for longevity, of prayers for prosperity. Ancestor worship was not, the author contends, merely mechanical and thoughtless. Rather, it was an idea system that aroused serious debates about the nature of postmortem existence, served as the religious backbone to Confucianism, and may even have been the forerunner of Daoist and Buddhist meditation practices.

A thought-provoking book on the archaeology of power, knowledge, social memory, and the emergence of classical tradition in early China.

Ancestral Leaves follows one family through six hundred years of Chinese history and brings to life the epic narrative of the nation, from the fourteenth century through the Cultural Revolution. The lives of the Ye family—"Ye" means "leaf" in Chinese—reveal the human side of the large-scale events that shaped modern China: the vast and destructive rebellions of the nineteenth century, the economic growth and social transformation of the republican era, the Japanese invasion during World War II, and the Cultural Revolution under the Chinese Communists. Joseph W. Esherick draws from rare manuscripts and archival and oral history sources to provide an uncommonly personal and intimate glimpse into Chinese family history, illuminating the changing patterns of everyday life during rebellion, war, and revolution.

A work on Chinese concepts of the afterlife. It explores how Chinese authors, including Daoists and non-Buddhists, received and deployed ideas about rebirth from the third to the sixth centuries CE. In tracing the antecedents of these scriptures, it presents non-Buddhist accounts that provide detail on the realms of the dead.

This innovative collection opens a door into the rich history of animals in China. This title is also available as Open Access.

In early imperial China, the dead were remembered by stereotyping them, by relating them to the existing public memory and not by vaunting what made each person individually distinct and extraordinary in his or her lifetime. Their posthumous names were chosen from a limited predetermined pool; their descriptors were derived from set phrases in the classical tradition; and their identities were explicitly categorized as being like this cultural hero or that sage official in antiquity. In other words, postmortem remembrance was a process of pouring new ancestors into prefabricated molds or stamping them with rigid cookie cutters. Public Memory in Early China is an examination of this pouring and stamping process. After surveying ways in which learning in the early imperial period relied upon memorization and recitation, K. E. Brashier treats three definitive parameters of identity—name, age, and kinship—as ways of negotiating a person’s relative position within the collective consciousness. He then examines both the tangible and intangible media responsible for keeping that defined identity welded into the infrastructure of Han public memory.