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Notes Chapter 1 1. Sidney W. Mintz, ‘Foreword: Food for Thought’, in The Globalization of Chinese Food, eds. David Y. H. Wu and Sidney C. H. Cheung (Surrey: Curzon Press, 2002), xii. 2. Chang Kwang-chih, ed., Food in Chinese Culture: Anthropological and Historical Perspectives (New Haven: Yale University Press, 1977), 11. 3. Roel Sterckx, ‘Introduction’, in Of Tripods and Palate (London: Palgrave, 2005), 6. 4. Acollection of essays dealing with such questions can be found at Roderick Whitfield, ed., The Problem of Meaning in Early Chinese Ritual Bronzes (London: Percival David Foundation of Chinese Art, School of Oriental and African Studies, University of London, 1993). 5. Some scholars, however, remain unconvinced by the equivalence of taotie and the beast-like motif on the bronzes. Wang Tao, for example, points out that while the beast-like motif was already common in Shang bronzes, taotie as a literary term appeared relatively late in Zhou. He suggests that since the meaning of the term taotie was not necessarily the original meaning for the Shang people, it is better to use the term ‘two-eyed motif’ instead of the taotie when referring to the motif on the bronzes. For more information, see Wang Tao, ‘A Textual Investigation of the Taotie’, in Ritual Bronzes, 102–18. 6. Chen Qiyou 昛⣯䋟, ed., ‘Prophecies ⃰嬀ġ16.1’, in Lüshi chunqiu ⎽㮷㗍䥳ġ(Shanghai: Xuelin chubanshe, 1995), 947. 7. Yang Bojun 㣲ỗⲣ, ed., ‘Wengong 㔯℔ġ18.7’, in Chunqiu Zuo zhuan zhu 㗍䥳ⶎ⁛㲐ġ (Beijing: Zhonghua shuju, 1981), 633–42. See also James Legge, The Chinese Classics: The Ch’un Ts’ew with The Tso Chuen (Hong Kong: Hong Kong University Press, 1960), 279–83. 8. Because the taotie is commonly featured as a decorative pattern of the tripods (ding 溶) since the Shang era, Sarah Allan theorizes that a connection is eventually forged between its insatiable greed and the motif of eating for which the tripod is designed. For more information, see Sarah Allan, The Shape of the Turtle: Myth, Art, and Cosmos in Early China (New York: SUNY Press, 1991), 145–48. 9. Du Fu’s critique is clearly indicated by the last line of the poem, which compares a thief who tries to pretend to be otherwise to the appetite of the taotie: ‘A thief in spite of fancy attires, like a feasting taotie’ 堋ⅈℤ䚄屲炻棽棖䓐㕗枰. 10. James Legge, trans., The Chinese Classics (Hong Kong: Hong Kong University Press, 1960), Ode 230. 134 Notes to pp. 3–11 11. D. C. Lau, ed., A Concordance to the Xunzi 勨⫸徸⫿䳊⺽ġ(Hong Kong: The Commercial Press, 1996) 32.130.24–131.1; also John Knoblock, Xunzi: A Translation and Study of the Complete Works, 3 vols. (Stanford: Stanford University Press, 1988–94), 27.52. 12. D. C. Lau, trans, Mencius (Hong Kong: Chinese University Press, 2003), 1.A3 & 1.A7. 13. Mencius, 6.A17. 14. Legge, The Chinese Classics, Ode 247. 15. James Legge, The Sacred Books of China: The Text of Confucianism (Oxford: Clarendon Press, 1879–1885), 3.406. 16. Lau, Concordance, 19.90.1–8; Knoblock, Xunzi: A Translation, 19.1a. 17. Legge, Sacred Books, 4.318. 18. Lau, Concordance, 19.95.1–4; Knoblock, Xunzi: A Translation, 19.6. 19. D. C. Lau, trans, The Analects (Hong Kong: Chinese University Press, 1992), 6.18. 20. Patricia Buckley Ebrey, Confucianism and Family Rituals in Imperial China (Princeton, NJ: Princeton University Press, 1991), 3. 21. Lau, Concordance, 19.91.7–9; Knoblock, Xunzi: A Translation, 19.2b. 22. Legge, Sacred Books, 3.444. 23. E. N. Anderson, The Food of China (New Haven and London: Yale University Press, 1988), 201. 24. Luo Guanzhong, Three Kingdoms: A Historical Novel, trans. Moss Roberts (Berkeley: University of California Press, 1994), 1083. 25. Ibid., 1084. 26. Several decades before the time of Zhuge, a type of food called the ‘steamed cake’ (zhengbing 呠梭), which bears very close resemblance to the dough-head, has already been documented by Liu Xi ∱䅁. Zhuge, therefore, is unlikely to have been the first person to come up with this idea. See Liu Xi ∱䅁, Shiming 慳⎵, in Zhongguo gudai gongjushu congbian ᷕ⚳⎌ẋⶍ℟㚠⎊䶐ġ(Tianjin: Tianjin guji chubanshe, 1999), 20. 27. Dongfang Shuo and Lin Hongcheng, ‘Separation of Politics and Morality: A Commentary on Analects of Confucius’, trans. Huang Deyuan, Frontiers of Philosophy in China, 3 (2006), 402. 28. For a detailed study of these three poems, see Gong Pengcheng 漼洔䦳, ‘Jiani, daiyan, xixue shiti yu shuqing chuantong jian di jiuge’ `㒔ˣẋ妨ˣ㇚媼娑橼冯㈺ね⁛䴙 攻䘬䲦吃, Tangdai sichao Ⓒẋ⿅㼖 (Yilan: Foguang renwen shehui xueyuan, 2001), 715–39. 29. See Zhao Xiaolan 嵁⮷嗕, ‘Shouma, bingju, kuzong: luelun Dushi biaoxian shangshi youshi zhuti...

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