Moonlight filters through the patio, casting a soft glow over the hall of an ancient house. A young boy sleeps beside a red-cloth-covered coffin. This is not the beginning of a horror story—rather, it is a quiet lesson in life and death, embedded in the collective memory of the Minnan (闽南, southern Fujian province) people. Known as Shushou (竖寿, vertical coffin symbolizes longevity), this fading tradition serves as an early form of life education, teaching children to embrace mortality with reverence and acceptance.
Life and Death Lessons Under the Moonlight
As a child, I often saw coffins standing against the walls of old houses. The sight sent chills down my spine, and I instinctively kept my distance. Only later did I understand that this was the Minnan custom of "Shushou," where families prepare coffins in advance for their elderly members.
During high school, I rented a room in a grand but aging house near my school. My room, known as the "big room," was situated to the left of the hall. On sweltering summer nights, when air conditioning and electric fans were still uncommon, I would sleep on a bamboo mat in the hall, cooled by the night air drifting in from the patio. One morning, as dawn broke, I realized my mat lay barely a meter away from a standing Shushou coffin. The eerie moonlit fear of the night before had given way to a solemn, almost sacred realization.
Twenty years ago, while working on a documentary titled Ancient Alcoves of Jinjiang, I visited hundreds of historic homes. Back then, many still preserved the Shushou tradition. But when I recently mentioned this custom to younger generations, I found that few had ever heard of it.
The Cultural Code Hidden in Red Cloth
According to Minnan tradition, a person who reaches the age of 50, especially one blessed with many descendants, may have a coffin prepared by their children. This act symbolizes longevity, good fortune, and filial piety. The coffin is wrapped in red cloth, tied with straw mats, adorned with fresh flowers, and placed on bricks to prevent moisture damage. In traditional homes, where ancestral altars dominate the central hall, these coffins stand on either side, following the ritual convention of "male left, female right." Men's coffins bear the word "blessing (福)," signifying the continuation of paternal authority, while women's coffins are inscribed with "longevity (寿)," reflecting the Confucian ideal of women marrying outside their birth families.
The Shushou custom is a unique expression of Southern Fujianese culture, merging Confucian filial piety with regional beliefs and the values of clan society. Confucian teachings emphasize that "death is like life," so preparing a coffin in advance is a child's way of honoring their parents' afterlife, ensuring they will "live in a grand house" even in death. This belief intertwines with Buddhist notions of reincarnation, reinforcing the idea that the soul endures beyond the physical world.
The coffin itself, known as Dacuo (大厝, grand hall), symbolizes the deceased's final residence. The preparation often includes a "Seven-Star Board," a wooden plank engraved with the Big Dipper, symbolizing guidance to the heavens. Even in death, the Minnan people seek to ensure a smooth passage for their loved ones.
Beyond spiritual significance, the quality of the coffin also reflects social hierarchy. The wealthiest families commission coffins made from a single piece of nanmu wood, akin to a status symbol. Middle-class families opt for cedar coffins, sometimes spliced together in six- or eight-piece constructions. The poorest use simple pine boards nailed together—a stark reminder of economic disparity even in death.
The Philosophy of Passing Over
For the Minnan people, death is not an end but a transition. They use the phrase Guoshen (过身, passing over the body), where guo means to transfer and shen means body, reflecting the belief in reincarnation. In this context, a coffin is not merely a vessel for death but a carefully packed bag for a loved one's journey to the next world. Preparing a coffin in advance is not a grim omen but a blessing for a long, fulfilling life—a philosophy that reveals the deep spiritual wisdom of Minnan culture.
By the 1990s, however, funeral reforms and urbanization accelerated the decline of this tradition. With the disappearance of ancestral halls and a modern shift in filial piety—one that prioritizes caring for the living rather than elaborate afterlife rituals—coffin preparation has been largely replaced by standardized funeral services. The transition from family-led rites to professional funeral homes reflects broader societal changes, where traditional customs must adapt to modern life.
Yet, standing under the same moonlight that once illuminated the ancient halls, I realize that only by confronting death can we truly appreciate life. The Minnan people's wisdom lies in their ability to accept mortality with grace—an enduring lesson wrapped in red cloth and whispered through generations.
