Feb., 1912. Jade. 295 



doubtless conclude, on Bushell's authority, that it is a genuine ancient 

 tomb-jade. Certainly what the Chinese call Han yii may come down 

 from the Han period, but it must not; it may come out of a Han grave, 

 but it must not; it may have incidentally been found also underground 

 in a field or in a river, outside of a grave. 



Nothing is gained for scientific purposes, but on the contrary great 

 harm is caused to a correct understanding of these objects, if we indis- 

 criminately designate as tomb jades all jades found in ancient graves. 

 In the Chinese literature on the archaeology of jade, there is in fact no 

 term corresponding to Bushell's tomb jades, and I feel quite confident 

 in so saying, as I discussed this subject with able Chinese scholars. The 

 extension which Bushell lent to the term han yii "jade placed in the 

 mouth" is arbitrary and not justified by any Chinese text nor by the 

 opinion of any Chinese antiquarian. We find a great number of jade 

 objects in the ancient graves which could never be called by that name. 

 We became acquainted with the six jade images of the cosmic deities 

 placed in the grave according to the Chou li; they have nothing to do 

 with han yii. We saw also that jade girdle-ornaments, badges of rank, 

 and even implements like chisels, hammers and knives have been en- 

 tombed. There are figures of animals in addition; all these are not 

 han yii. We consequently recognize that there are different groups of 

 jade objects (as there are also of metal and pottery) surrounding the 

 corpse in the grave, and that these groups emanate from quite different 

 psychical phenomena and must accordingly receive different explanations. 

 There is not one large comprehensive class of tomb-jades, as it appears 

 from Bushell's deductions, but there are several groups widely distin- 

 guished one from another. It is therefore preferable to drop entirely 

 this unfortunate term of tomb-jades which is superfluous, apt to lead 

 astray, and has no other meaning than that of a certain ticklish sensa- 

 tion to the collector. 



There is, first of all, the group of jade objects in the grave which 

 have a purely social significance. At all times, in China, as everywhere 

 else, people had belongings buried with them which they cherished 

 during life, and from which they did not want to part during the slumber 

 of death. The idea of profession comes in here easily, as people natur- 

 ally take the greatest liking to the things pertaining to their vocations. 

 The soldier is fond of his sword and takes it along into the grave, the 

 official of his insignia of rank, woman of her jewelry. 1 



1 The burial of uch favorite objects was always left to individual liberty. They 

 were not subject o obligatory regulations. Hence the great diversity of objects 

 discovered in the graves. Also at the present time everybody takes with him 

 whatever he likes. This may also account for the reason why Chinese sources are 

 so reticent about these objects and their arrangement in the grave, while all cere- 

 monies of the burial are minutely described. 



