The last two chapters of this volume, appropriately, deal with endpoints in the form of tombs in ancient China and ancient Rome. Both chapters, however, make it abundantly clear that tombs should also be studied as points of beginning, namely, as sites where, through the performance of funerals and other rituals, the living renegotiated their own social relationships after a death in their community. Tian Tian’s contribution has a laser-sharp focus on burial money. Starting in Western Han, burial money featured prominently among other grave goods: huge quantities of money were hauled to the burial site – she speaks of two cartloads full in case of one elite tomb – to be subsequently, after a public reading of the funerary-objects lists, buried in the tomb. In Rome, burial coins spread together with the Roman empire, but never in quantities as large as in the case of Han tombs. Moreover, interpreting Roman burial coins remains difficult given that the explanation provided in literary sources (that the deceased needed one coin to successfully cross the River Styx to the underworld) is unsatisfactory to account for the richness of the archaeological record. (For Han China, the funerary-objects lists that were placed in the tomb really help when it comes to categorizing and interpreting the burial coins.) In the Roman case there is little evidence that money played a role in the way families sought to display their wealth and status as they publicly remembered their dead; in contrast, in Han China (and beyond) gifts of money by individuals or other families to the family of the deceased in order to defray funeral expenses were a prominent way to create and confirm communities; as Tian Tian reveals, local villagers even formed private associations (dan) especially for that purpose.