A long table is spread with baskets of flatbreads and blue-and-white bowls of stir-fried vegetables and braised pork, as a pot of tofu soup is ladled into bowls and neighbours sit around it sharing the meal.
Food Customs
Festival foods, birthday and longevity feasts, wedding feasts, ritual offerings and daily meals, showing how food is tied to the festival year, life events and family life.
Sources (5)
Food is not only for eating; it is also for celebrating festivals, marking birthdays and weddings, and making offerings. The same food has different meanings on different occasions: the food eaten at a festival is not the same as similar food eaten at other times. This class covers birthday and longevity feasts; wedding feasts; ritual offerings; and daily meals. Festival foods do not get a sub-class of their own but are linked to the existing solar-term and festival entries, whose own place is unchanged, so a festival food is recorded in one place, with its festival.
Records of seasonal food are early. The Monthly Ordinances of the Book of Rites, whose text largely matches the opening chapters of the Lüshi chunqiu, set out by month what is eaten and offered. Zong Lin's Jingchu suishi ji of the Liang records the foods of each festival, such as the malt sugar and barley porridge of the Cold Food festival. The Northern Song Dreams of Splendor of the Eastern Capital follows the months through Bianjing's festival foods, showing festival food customs already settled in the city.
The same kind of custom also looks different from place to place: some places eat porridge at a festival, some eat noodles, some eat cake. This class does not fix which food belongs to which festival; it separates the occasions, festivals, birthdays, weddings and rituals, so that people can find food by occasion and then see the local differences.
Today the food of festivals, birthdays and weddings still keeps local customs, and daily meals also follow local habits. Food Customs deals with occasion and meaning, and the dishes and order of courses of a banquet belong to Banquet Traditions; particular foods and well-known products are recorded separately as entries, and daily meals is a description of habits, not a place for foods that have no other class.
Food Customs is the class for eating customs in the chapter on the Cuisine. It covers festival foods, birthday and longevity feasts, wedding feasts, ritual offerings and daily meals, and shows how food is tied to the festival year, life events and family life. Festival foods do not get a sub-class of their own but are linked to the existing solar-term and festival entries. The dishes and order of courses of a banquet belong to Banquet Traditions, and what is dealt with here is occasion and meaning.
Food Customs records the link between food and occasion, not a single festival dish.
The Monthly Ordinances of the Book of Rites, whose text largely matches the opening chapters of the Lüshi chunqiu, set out by month what is eaten and offered, showing the rules of seasonal food. It is a set of rules arranged by month, written for the court's year, yet it already joins food to the season.
Zong Lin's Jingchu suishi ji of the Liang records the foods of each festival, such as the malt sugar and barley porridge of the Cold Food festival. It records the people's festivals and sets one place's foods out by festival through the year.
The Dreams of Splendor of the Eastern Capital follows the months through Bianjing's festival foods, such as the sweet fruit-cakes, zongzi and white dumplings of the Dragon Boat festival and the seven-treasure porridge of Laba, showing that festival food customs had a settled form in a great city too.
Zhou Mi's Wulin jiushi of the Southern Song records the seasonal food of Lin'an, such as the honey-sugar zongzi of the Dragon Boat festival; Fucha Dunchong's Yanjing suishi ji of the Qing, whose postscript is dated 1900, records the foods of Beijing's festivals, such as Laba porridge (yellow millet, white rice, glutinous rice and millet boiled together) and Mid-Autumn mooncakes.
Afterwards the food customs of festivals, birthdays, weddings and rituals have varied from place to place and continue to this day.
A child asked her grandmother: why do we cook porridge on this day in winter?
The grandmother said: when I was small it was done this way, and my grandmother did it too.
The child asked again: who decided it at the start?
The grandmother smiled: no one remembers; we only remember that on this day we cook porridge. The child watched the steam rise slowly from the pot, asked no more, and waited for the first bowl. When the porridge was ready the grandmother first set a small bowl on the stove, saying it was for the old ones, and only then ladled bowl after bowl for everyone.
The next year, on this day, the child rose early, went to the kitchen alone and washed the rice and beans one kind at a time, and when her grandmother came said: today I will do it. The grandmother stood in the doorway and watched a while, said nothing, and turned to fetch the bowls.
The grandmother never wrote down what went into the porridge, and the beans and rice, a little more or a little less each year, were measured by hand. The child copied her: took a handful, looked, and put a little back.
Later still the child had a child of her own. On this day she cooked porridge, and when the child asked why, she said: when I was small it was done this way, and my grandmother did it too.
Festival food customs continue because generation after generation does the same thing on the same day, and few remember where it began. This class records the link between food and occasion, not a particular bowl of porridge, and it does not fix which food belongs to which festival. (This is an illustrative story, not a historical account.)