The remains of the Hongshan culture (4500–3000 BC) are spread across north-eastern China [fig. 1]. Niuheliang is an important site of religious ceremonies. It contains monumental architecture with circular compounds and square altars of various sizes, 13 burial groups and the highly decorated ‘Goddess Temple’. Most of the Hongshan burials contain jade objects as the only grave goods which are characterised by unusual shapes of birds, turtles and split rings with animal faces.

​

All high-level burials contain hook-cloud ornaments while these are rarely found in the low- level burials [fig. 2]. Li believes that these ornaments are expressing the Hong- shan understanding of the universe and are of two types: turtle shaped [fig. 3], bird-shaped [fig. 4]. The turtle’s spiral body imitates the revolving heavens. As reflected in the cosmology of the Spring and Autumn period, the dome-like convex turtle’s back symbolises heaven, while the earth is its flat bottom. I would argue that turtle’s model of the universe is so potent because its natural moving speed could be symbolically paralleled with the slow passing of time for the agricultural society while waiting for crops to grow.

​

This essay outlines Hongshan archeological record before drawing parallels and comparing jade objects of Liangzhu culture and the associated ritual activities, ideology. It argues that different jade objects in their architectural and ritual contexts express a similar ideology in both cultures and that jade objects act as nexuses for symbolic meanings instantiated through public burial rituals. Understanding symbolic meanings of these objects would give a clearer understanding of the ancient ideology out of which the Chinese civilisation emerged.

​