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中国科学院植物研究所对全国各地可食野菜进行调查,收集了100个品种和56个参考品种,编绘了图文并茂的《中国野菜图谱》专著 。

Includes 157 species with colour illustrations and short descriptions.

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Yet it is uncertain whether the common people who supplied funerary equipment really had the idea of shengqi and mingqi in mind or made any serious distinction between the two—remember that Kongzi did not make the distinction—or whether the consideration and choice of objects was sensibly made according to the means at their disposal. 53 The use of surrogate objects might have been one way to solve the economic problem for those who lacked the means to supply real and expensive objects. This, of course, does not mean that rich people did not use surrogate objects.

Photograph courtesy of Hunan Provincial Museum. ASCEND TO HEAVEN OR STAY IN THE TOMB? 41 To many, death ritual is the key link between the tomb burial and textual records. Since care of the dead in ancient China was largely a ritual affair, the visual program of the tomb interment is considered part of the ritual process. Practically all scholars have sought to gauge the significance of the tomb furnishings by way of death rituals, especially the soul-summoning. They avail themselves with a set of key texts comprising the ancient songs of the south and classics on rites from the central plain, which constitute major sources regarding the soul-summoning and related funerary rituals.

The living may build a high tower; the dead returns and is buried deeply underneath. Eyebrows and beards having fallen; they drop and become dirt and dust. Now, therefore, I [the Heavenly Emperor’s messenger] present the medicine for removing poll tax and corvée conscription, so that the descendants will not die. Nine pieces of ginseng (renshen人蔘) from Shangdang substitute for the living. A man made of lead (qianren 鉛人) is intended to substitute for the dead. The soybeans and melon seeds are for the dead to pay for the taxation underneath.

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