The Sacred Duties of a New Emperor

When a Qing Dynasty emperor ascended the throne, two mysterious tasks immediately demanded his attention—both intimately tied to mortality. First, he had to select his “Eternal Auspicious Land” (万年吉地), an ideal burial site chosen through intricate feng shui principles. Second, in a practice blending pragmatism with imperial symbolism, the emperor secretly commissioned his coffin. These were not ordinary preparations but carefully orchestrated rituals reflecting Manchurian traditions, cosmological beliefs, and the unshakable hierarchy of imperial life.

The Qing rulers, hailing from Manchuria, brought distinct funerary customs to China. Their coffins, called “gourd caskets” (葫芦材) or “banner caskets” (旗材), featured a unique design with a gourd-shaped headpiece—a symbol of longevity and spiritual ascension. Material distinctions were absolute: emperors, empresses, and high-ranking consorts used coffins of precious golden nanmu wood, while lower-ranked imperial family members had to settle for cedar.

A Crisis in Rehe: The Scramble for an Emperor’s Coffin

The urgency of these preparations became tragically clear during the chaotic aftermath of Emperor Jiaqing’s sudden death in 1820. While touring the Chengde Mountain Resort (热河行宫), the 60-year-old ruler collapsed, leaving the court in disarray. Two critical problems emerged: officials couldn’t immediately locate the secret succession decree, and—more pressingly—there was no coffin suitable for an emperor’s remains.

In the sweltering summer heat, decomposition threatened both the emperor’s dignity and the stability of the empire. The heir apparent, Minning (later Emperor Daoguang), voiced desperate frustration: “The imperial coffin is an instrument for eternal repose, yet here we lack adequate materials befitting its solemn purpose.” With no golden nanmu casket available in Rehe, Daoguang issued an emergency decree, ordering officials in Beijing to scour the imperial stores.

Salvation came from an unexpected heirloom. Three days after Jiaqing’s death, the Ministry of Internal Affairs reported discovering nanmu planks originally prepared during the Qianlong era. Daoguang commanded their immediate transport: “Travel day and night; spare no effort to gain even a moment. Dismantle the components, wrap them in felt, and reassemble them here—speed is paramount.” The planks, escorted by princes and officials, arrived just in time for a hasty encoffining ceremony seven days postmortem.

The Grand Funeral Procession: A Nation in Mourning

From this moment, Jiaqing’s remains rested in what became formally termed the “Great Journey Imperial Coffin” (大行皇帝梓宫). On August 20, 1820, an elaborate procession departed Chengde’s Danbo Jingcheng Hall. The logistics were staggering:

– The Coffin Bearers: Depending on road width, teams of 32, 80, or 128 men alternated carrying the casket, totaling 7,920 laborers over the journey.
– The Route: After 10 days, the coffin entered Beijing’s Forbidden City via the East Glory Gate, finally resting in the Qianqing Palace—the heart of imperial power.

For 18 days, the palace transformed into a theater of mourning. Emperor Daoguang led rituals as chief mourner, while empresses, princes, and officials performed elaborate rites three times daily. Meals were presented as if Jiaqing still lived, reinforcing the Confucian ideal of filial piety beyond death.

The Final Resting Place: From Beijing to the Eternal Mausoleum

After the Qianqing Palace vigil, the coffin moved to Jing Mountain’s Guande Hall for six months—a transitional period symbolizing the soul’s gradual departure. The final journey began on March 11, 1821, to Changling Mausoleum (昌陵), a site personally chosen by Jiaqing’s father, the long-reigned Qianlong Emperor.

On March 23, the coffin was sealed within the underground palace beneath a stone sarcophagus carved with Eight Great Bodhisattvas. As the massive doors closed, the Qing Dynasty bid farewell to its fifth emperor, completing a funerary tradition that blended Manchurian identity, Buddhist spirituality, and Chinese statecraft.

Legacy: Rituals as Political Theater

The meticulous funeral rites served purposes beyond tradition:

1. Continuity of Power: The seamless transition from Jiaqing to Daoguang affirmed dynastic stability.
2. Cosmological Order: Every ritual reinforced the emperor’s role as the “Son of Heaven,” linking mortal rule to divine mandate.
3. Social Hierarchy: The strict coffin material distinctions mirrored the empire’s rigid stratification.

Modern archaeologists note how these practices preserved Manchurian identity even as Qing rulers adopted Han customs. Meanwhile, Jiaqing’s frantic coffin scramble remains a vivid reminder of how even emperors couldn’t escape the one certainty of life—its inevitable end.

In the end, the Qing funeral rites were more than ceremonies; they were a dynasty’s way of asserting eternity in the face of time’s relentless march.