The Analects records Confucius as famously reluctant to speak of spirits and the afterlife, telling a disciple to keep a respectful distance from ghosts and gods and to focus instead on serving the living well. It is one of the small ironies of Chinese religious history that within four centuries of his death, Confucius himself had become the object of a state cult carrying formal sacrifice, ritual music and a fixed liturgical calendar. The process began modestly, with local sacrifices at his home in Qufu maintained by his own descendants, but escalated sharply once Emperor Wu of Han adopted Confucian classical learning as the basis of imperial ideology in the second century BCE, giving the state a strong interest in honoring the tradition's founder with the same ritual apparatus used for ancestral and state cults.
Subsequent dynasties expanded the honor further: Confucius received posthumous royal and then, under the Yuan dynasty, an even higher title, and temples dedicated to him, called wenmiao or Confucius temples, spread to every prefecture and county seat in the empire, each required by law to perform the sacrifice on a fixed calendar. What began as filial commemoration by his own family became, by the time the practice reached its classical form under the Tang and Song, an instrument of state orthodoxy performed by magistrates as a condition of office.