Beginning of Spring Food

The history of the spring pancake can be traced back to the Spring Platter (春盘) of the Tang dynasty. 《四时宝镜》 records: “立春日食萝菔、春饼、生菜，号春盘。” By the Song dynasty, spring pancakes had developed into imperial gifts, with emperors presenting them to close ministers on the day of Beginning of Spring. Chen Yuanliang of the Song dynasty records in 《岁时广记》: “立春前一日，大内出春饼，并以酒赐近臣。”

During the Ming and Qing dynasties, the range of dishes served with spring pancakes became increasingly elaborate. The Ming text 《燕都游览志》 states: “凡立春日，（皇帝）于午门赐百官春饼。” The Qing work 《燕京岁时记》 records that wealthy households often ate spring pancakes rolled around more than a dozen dishes, including braised pork elbow and smoked chicken. Once spring pancakes entered the imperial court during the Qing, they were also known as “玉饼”. In the Qianlong era, the poet Yang Miren wrote in 《京门竹枝词》 of the great variety of street snacks in the capital, yet noted that spring pancakes were not sold by vendors; ordinary families generally made them at home.

The way spring pancakes are eaten differs from region to region. In northern China, the style is generous and informal—a single pancake can wrap almost anything. Earlier than Beijing, however, was the ancient city of Jingzhou in Hubei, where spring pancakes were already widely eaten more than a thousand years ago under the name “Spring Platter.” Each year at Beginning of Spring, relatives and friends gathered to share them. 《荆州府志·荆楚岁时记》 records: “亲朋会宴啖春饼，生菜贴且春。” In ancient Jingzhou, the pancake wrapper enclosed both meat and vegetable fillings, was brushed with egg yolk, decorated with the character “春” fashioned from greens, and then fried in oil. The finished pancake revealed its filling through the thin wrapper and was soft within and crisp outside.

In southern Fujian, the tradition of eating spring pancakes is said to extend back more than two thousand years. Local diners connect two paper-thin pancakes and separately roll them around meat and vegetable fillings, forming cylinders roughly 24–30 centimeters long. Vegetable fillings include shredded carrot, winter bamboo shoots, cauliflower, coriander, green garlic, bean sprouts, and shredded tofu, while meat fillings may include cooked shredded pork, shrimp, oysters, strips of duck egg, crab meat, and chopped fish balls, creating a distinctly southern Fujian style.

Spring pancakes preserve the two traditional methods of antiquity: griddle-cooking and steaming. Their size varies freely, from as large as a round fan to as small as a lotus leaf.

Basic Formula: 250 g flour, 120 g boiling water, 50–60 g cold water, and a small amount of vegetable oil.

Home Method (using 300 g flour as an example): Mix 3 g salt into the flour, gradually pour in 170 g warm water, knead into a smooth dough, and allow it to rest for 10 minutes. Divide the dough into small portions and roll each into a thin round. Cook on a flat pan or electric griddle, turning when bubbles appear on the surface. Alternatively, the thin pancakes may be steamed. One kilogram of flour can make approximately sixteen he, with two sheets forming one he.

The accompanying dishes for spring pancakes are commonly called “hecai” (和菜), corresponding to the ancient Spring Platter. For old Beijing diners, spring pancakes are inseparable from chaocai / hecai, a stir-fried mixture of bean sprouts, glass noodles, chives, and shredded meat. Besides the essential shredded scallions and sweet bean sauce, other fillings may be chosen freely, combining raw and cooked ingredients as well as meat and vegetables. Standard hot dishes include stir-fried glass noodles with bean sprouts, tan huangcai (egg), and stir-fried chives. Braised meats, pork elbow, smoked chicken, and smoked duck are also commonly wrapped inside.

The most important point when eating spring pancakes is to roll them into a cylinder and eat continuously from one end to the other, a custom called “有头有尾”—having both a beginning and an end. One traditional rolling technique is to place chopsticks on the pancake, roll one side around them, fold the lower edge upward, hold it in place, roll the other side over, set the completed roll on a plate, and then gently slide the chopsticks out one by one.

Spring pancakes carry rich and layered cultural meanings, expressed primarily in three ways.

First, a symbol of spring. At Beginning of Spring, the season returns to the earth, all things revive, and young shoots appear on fresh vegetables. The ancients wrapped seasonal greens in thin dough and rolled them into what became known as spring pancakes, associating them with abundant harvests and the arrival of spring. Thin pancakes filled with bean sprouts, chives, and other fresh vegetables symbolically “roll” the breath of spring into everyday life. Eating them at Beginning of Spring expresses joy in welcoming the season, hopes for a good harvest, the renewal of a new cycle, and the rejuvenation of all things.

Second, reunion and completeness. Spring pancakes are usually round, symbolizing family reunion, harmony, and completeness. The circle itself is a deeply rooted Chinese symbol of wholeness—as in 天圆地方, 花好月圆, and 破镜重圆—and the round shape of the pancake carries wishes for family harmony and fulfillment.

Third, “having a beginning and an end.” Spring pancakes are traditionally rolled and eaten all the way from one end to the other, symbolizing “有头有尾”, a complete beginning and conclusion. The practice reflects the Chinese admiration for 善始善终—starting well and finishing well. One should see things through, conduct oneself consistently, and bring every undertaking in the new year to a satisfactory conclusion.

A poem from the Qianlong era of the Qing dynasty records: “紫宸朝罢听传餐，玉饼琼肴出大官，斋日未成三爵礼，早春先诚五辛盘。” Eating spring pancakes on the second day of the second lunar month is also known as “吃龙鳞”, “eating dragon scales.”

Spring rolls originated in ancient Beginning of Spring food customs. During the Eastern Jin dynasty they were associated with the Spring Platter, while the Tang dynasty developed the Five Pungent Platter; the Song work 《梦梁录》 records forms of spring pancakes. In Zhou Chu’s Jin-dynasty 《风土记》, people are described eating a Spring Platter at Beginning of Spring: thin flour pancakes were placed on a plate together with five pungent vegetables—garlic, small garlic, chives, yuntai, and coriander. This formed the prototype of the later spring roll.

The Yuan-dynasty 《居家必用事类全集》 records “卷煎饼,” already close to the modern spring roll. Under Mongol rule, grassland customs blended with those of the Central Plains and Jiangnan, and the spring pancake gradually developed into the spring roll. Mutton, pork, and other fillings were “placed inside the pancake, rolled into a strip, sealed at both ends with flour paste, then fried in floating oil until reddish and crisp.” By the Ming and Qing dynasties, this had evolved into the deep-fried spring roll, and in the Qing it was incorporated into the Manchu–Han Imperial Feast as a court pastry.

《岁时广记》 records: “京师富贵人家造面蚕，以肉或素做馅……名曰探官蚕。又因立春日做此，故又称探春蚕。” Later, through a phonetic transformation, the character “蚕” came to be associated with “卷”, giving rise to today’s name 春卷.

In the late Qing dynasty, the Hu Rongquan food shop in Chaozhou created deep-fried spring rolls filled with radish, pork, and other ingredients, gradually developing a distinctive local style.

Spring rolls are especially popular in Jiangnan. In Nanjing, Suzhou, Nantong, and surrounding areas, people eat spring rolls at Beginning of Spring as part of “Biting the Spring,” praying for favorable weather and abundant harvests throughout the year. Fillings vary widely by region, with sweet versions filled with red bean paste and savory versions containing yellow chives, shepherd’s purse, Chinese cabbage, radish, pork, and other ingredients.

Chaozhou spring rolls are rectangular, golden, and visually appealing, with a crisp exterior and tender interior. Their fillings center on fresh seasonal vegetables such as green chives and celery, stir-fried with shredded pork, chopped mushrooms, and shredded tofu. In Jieyang, traditional spring rolls have two principal “schools”: one filled with split mung beans, shrimp, and chopped scallions, and another filled with chives, pork, and mushrooms. Both are rolled and deep-fried.

Boshan fried spring rolls from Zibo, Shandong, are distinctive for using young Chinese toon shoots as their central ingredient. In Suizhou, Hubei, spring rolls use tofu skin as the wrapper and are filled with shepherd’s purse or paopaoqing greens.

Using yellow-chive spring rolls as an example:

1. Remove old outer layers and damaged ends from the yellow chives, rinse thoroughly, and cut into pieces about 2 cm long.
2. Mix shredded pork with a small amount of starch, cooking wine, and salt.
3. Heat oil in a wok, stir-fry the pork until it changes color, then add the yellow chives and season.
4. Lay out a spring-roll wrapper, place an appropriate amount of filling near the lower center, roll upward, and seal the edge with a little water.
5. Heat oil to about 60% of full frying temperature, slide the spring rolls carefully into the oil along the side of the wok, and fry over medium heat until golden.

Although spring rolls and spring pancakes share the same origins, spring rolls developed their own distinctive cultural symbolism.

First, the wealth symbolism of the “gold bar.” Spring rolls are made by wrapping vegetables or meat in thin dough and deep-frying them until crisp outside and tender inside. Their golden color and elongated shape resemble bars of gold, symbolizing wealth and good fortune and expressing hopes for abundant prosperity in the new year.

Second, welcoming the new through the homophony of “spring” (春) and “toon” (椿). In the traditional Beginning of Spring custom of “Biting the Spring,” spring rolls symbolize welcoming the new season. Young Chinese toon shoots were often used as a filling in the past; because 椿 and 春 are homophonically associated, the ingredient came to symbolize welcoming spring. Shepherd’s purse, meanwhile, is linked by sound with “聚财”, “gathering wealth,” blending the taste of spring with wishes for prosperity.

Third, the poetry of hiding spring inside a roll. An old poetic line says, “春到人间一卷之.” The spring roll, through the very act of rolling, seems to wrap the entire season inside itself: bite through the crisp shell, and the mouth fills with spring. Like spring pancakes, spring rolls are foods for welcoming the season and symbolize the renewal of the yearly cycle and the rejuvenation of all things. The “roll” is therefore both a physical wrapping and a cultural condensation.

The custom of eating radish at Beginning of Spring has a long history. 《明宫史·饮食好尚》 explicitly records: “立春之时，无贵贱皆嚼萝卜，名曰‘咬春’。” Rich or poor, noble or common, people were expected to bite into radish on this day, showing how deeply rooted the custom had become.

In old Beijing, radish sellers would enter the hutongs early on the morning of Beginning of Spring carrying shoulder poles and calling out: “萝卜赛梨。” Even the poorest families would buy a radish so their children could “bite the spring.” The Qing work 《燕京岁时记》 records: “妇女等多买萝卜而食之，曰‘咬春’。谓可以却春困也。”

Why was radish eaten at Beginning of Spring? Several traditional explanations were given.

First, to dispel spring drowsiness. As the weather becomes warmer after Beginning of Spring, people often feel sleepy. The pungency of radish was believed to refresh the mind. 《燕京岁时记》 explicitly states that eating radish “可以却春困”.

Second, the idea of “biting through the roots.” Because radish has a pungent taste, the ancients associated eating it with the saying “咬得草根断，则百事可做”—if one can bite through even grass roots, then there is nothing one cannot accomplish. It symbolized endurance, diligence, and fearlessness in the face of hardship.

Third, medicinal value. Traditional pharmacopoeias held that both radish roots and leaves could be eaten raw or cooked and possessed considerable medicinal value. Su Dongpo wrote: “芦菔根尚含晓露，秋来霜雪满东园，芦菔生儿芥有孙。”

Fourth, regional produce. Nanjing, for example, has long had a strong preference for radish, partly because its climate and soil are well suited to growing the vegetable, producing radishes that are tender, juicy, and especially refreshing.

Fifth, prayers for descendants. Radishes eaten at Beginning of Spring were also known as “子孙萝卜”, “descendants’ radishes,” and folk belief held that eating them could strengthen reproductive capacity.

Radish may be eaten in many ways, but the most common is to bite directly into it raw, enjoying its crisp texture, refreshing flavor, and slight pungency. It may also be shredded for a cold salad or simmered with meat for its clean natural sweetness.

Radish is the emblematic food of Beginning of Spring’s “Biting the Spring” tradition, and its cultural meanings are especially rich, extending across three levels.

First: hardship as moral encouragement. The pungency of radish evokes the old saying “咬得草根断，则百事可做.” Eating radish at the beginning of the new year uses the sensory sharpness of its flavor to remind oneself that only by enduring hardship can one rise above it: 吃得苦中苦，方为人上人.

Second: dispelling spring drowsiness and strengthening the body. 《燕京岁时记》 records that women often bought and ate radish because it was said to dispel spring drowsiness. As yang qi rises in spring, radish was traditionally regarded as pungent and sweet with dispersing qualities, fitting the health principle “春宜食辛”, “in spring, pungent foods are appropriate.” Behind this stands the Chinese health philosophy of “不时不食”—eat seasonal foods and allow the body to follow the rhythms of Heaven and season.

Third: many descendants and abundant blessings. Beginning of Spring radish is also called “子孙萝卜.” Because the radish grows vigorously and can take root even in poor soil, the ancients associated it with “taking root” and “reproduction,” giving it a symbolic connection with fertility. This symbolism linked personal health, the continuation of the family line, and hopes for the new year.

Additional note: an intriguing legend. Folk tradition tells of an ancient year when an epidemic spread widely before Beginning of Spring, leaving people weak and disoriented. A Daoist, instructed by Guanyin Bodhisattva, told them to eat radishes, after which the epidemic supposedly subsided. From then on, people ate radish at Beginning of Spring in hopes of safety. Although the legend is not considered credible as history, it vividly reflects the folk association of radish with “dispelling illness and averting disaster.”

Shepherd’s purse is a wild green with an exceptionally long history of consumption in China. 《诗经·邶风·谷风》 already contains the line “谁谓荼苦，其甘如荠”, showing that it was a familiar food on Chinese tables as early as the pre-Qin period. The custom of eating shepherd’s purse at Beginning of Spring is closely connected with the Jiangnan tradition of “Biting the Spring.”

In Jiangnan folk custom, shepherd’s purse is widely eaten at Beginning of Spring as one of the foods used to “bite the spring.” Spring shepherd’s purse is at its most flavorful, and unlike many greens, it does not become overly soft after blanching or stir-frying; it retains a satisfying bite and grows more fragrant the longer it is chewed, making it especially well suited to the spirit of the tradition.

Different parts of Jiangnan have distinctive ways of preparing shepherd’s purse. Around Yangzhou, people favor light, fresh shepherd’s-purse spring rolls, mixing the chopped greens with a small amount of diced pressed tofu, wrapping the filling in spring-roll skins, and deep-frying them. In Wuxi, the filling is transformed into the local vegetable-and-lard filling, combining chopped shepherd’s purse, cubes of pork back fat, and an amount of white sugar even greater than the lard itself; the heavy use of fat and sugar is intended to intensify freshness and flavor. Across Jiangnan more broadly, shepherd’s purse is often chopped with pork into a filling for dumplings, wontons, and even tangyuan. In Luoyang, Henan, shepherd’s purse is likewise an important Beginning of Spring ingredient for “Biting the Spring,” including shepherd’s-purse spring rolls.

* Shepherd’s-Purse Spring Rolls: Blanch and chop the greens, mix with diced pressed tofu or minced meat, wrap in spring-roll skins, and deep-fry.
* Shepherd’s-Purse Dumplings / Wontons: Chop shepherd’s purse together with pork and use as filling.
* Shepherd’s Purse with Shredded Pork: Quickly stir-fry fresh shepherd’s purse with shredded meat for a light and refreshing dish.
* Shepherd’s-Purse Tofu Soup: Chop the greens and cook with soft tofu into a thickened soup.

As one of the first wild greens to announce spring, shepherd’s purse carries a cultural symbolism filled with the poetry of the fields.

First, the first green of spring. Xin Qiji’s famous line “城中桃李愁风雨，春在溪头荠菜花” perfectly expresses the deep connection between shepherd’s purse and spring. At Beginning of Spring it is one of the most seasonally appropriate foods; its green is among the season’s most moving colors. While the early-spring fields may still appear sparse and quiet, shepherd’s purse grows close to the earth and quietly turns green again—it is nature’s first letter announcing spring to humankind.

Second, a homophonic blessing of “gathering wealth.” The sound of 荠菜 is popularly associated with “聚财”, gathering wealth. Folk tradition says that eating shepherd’s purse at Beginning of Spring allows one to “沾青气”, to share in the “green qi” and welcome new hope for the year. 青气 refers to the breath of spring and the vigor of life; to receive this green qi is to receive the year’s good fortune.

Third, the poetry of a simple life. Shepherd’s purse is not merely delicious; it also represents a light, modest way of living, captured in the phrase “人间有味是清欢.” It is not a rare mountain delicacy or costly seafood, but something that can simply be gathered from an early-spring field ridge. This effortless beauty reflects one of the most fundamental Chinese understandings of life: happiness need not be sought far away—spring is already beneath one’s feet.

The name “合菜” draws on the multiple meanings of 合: ingredients cooked together, flavors brought together, and the whole family gathered together. Stir-Fried Mixed Vegetables is a classic accompaniment to spring pancakes in northern Beginning of Spring food customs, with a history reaching back to the everyday food culture of old Beijing during the Ming and Qing dynasties. On the day of Beginning of Spring, a large platter combining bean sprouts, spinach, yellow chives, glass noodles, shredded meat, and other ingredients releases a fresh aroma through the rising steam and instantly awakens the appetite.

Using Beijing-style Stir-Fried Mixed Vegetables as an example:

1. Remove the tips and roots of the bean sprouts, cut the chives into sections, and soak the glass noodles in warm water until soft.
2. Mix shredded pork with a small amount of starch, cooking wine, and salt to marinate.
3. Heat oil in a wok, stir-fry the pork until it changes color, then remove.
4. Leave a little oil in the wok, quickly stir-fry the bean sprouts, then add the glass noodles and pork.
5. Add the chives last, stir-fry quickly over high heat, and season with salt.
6. In a separate pan, cook a thin egg omelet and place it over the finished vegetables—“戴帽,” “putting on a hat.”

The most basic combination in Stir-Fried Mixed Vegetables is chives, bean sprouts, and egg—the freshness of spring chives, the richness of egg, and the crisp bite of newly sprouted soybeans create a layered texture. On this foundation, different regions developed their own versions:

* Beijing “Chao Hecai”: Fresh chives are stir-fried with bean sprouts, glass noodles, and shredded meat, then topped just before serving with a thin omelet known as “wearing a hat”. It is the classic accompaniment to spring pancakes in old Beijing.
* Tianjin: In the past, Bohai Bay produced “晃虾”, shrimp said to be at their most tender around Beginning of Spring. They were stir-fried with chives and bean sprouts and wrapped inside spring pancakes.
* Northeast China: The style is more casual—stir-fried pickled cabbage with shredded potato may be paired with eggs fried in soybean paste, simple and not greasy yet deeply satisfying.

Stir-Fried Mixed Vegetables is the “soul mate” of spring pancakes, and its symbolism is concentrated in the single character 合.

First, “合” is “和”—harmony and happiness. The character 合 in the dish’s name means “coming together as one.” Because 合, 和, and 阖 are homophonically associated, eating the dish at Beginning of Spring as part of “Biting the Spring” symbolizes prosperity for the whole family as spring begins. Its ingredients are literally brought together in one wok and their savory flavors merge, carrying wishes for “和和美美、阖家幸福”—harmony, beauty, and happiness for the entire household.

Second, each ingredient carries its own auspicious code. Every component is given an independent symbolic meaning: rapidly growing bean sprouts represent “蒸蒸日上,” ever-rising prosperity; long, continuous glass noodles symbolize “长长久久,” lasting endurance; golden, round eggs represent “富贵圆满,” wealth and completeness; and the yellow chives draw on the homophony between “韭” and “久”, expressing wishes for longevity. When these ingredients are stir-fried together, they become a culinary image of “合家欢乐、万事和合”—a joyful household and harmony in all things.

Third, the visual symbolism of “a hall filled with gold and silver.” The finished dish is often topped with an omelet, known colloquially as “和菜戴帽儿”, giving it the auspicious meaning “金银满堂.” The golden egg sheet rests over the colorful mixed vegetables like gold spread across the ground, turning the dish itself into a visual image of prosperity filling the household.

The custom of the Spring Platter began in the Jin dynasty, when it was known as the Five Pungent Platter (五辛盘). 《风土记》 records: “元日造五辛盘”, and identifies the five pungent vegetables as “即葱、蒜、韭菜、芸苔、胡荽是也”—scallions, garlic, chives, rapeseed greens, and coriander. Eating the five pungent vegetables was traditionally believed to kill germs, dispel cold, and stimulate yang qi in the body.

Records from the Eastern Jin already mention Spring Platters being presented as gifts on Beginning of Spring. 《摭遗》 states: “东晋李鄂立春日命以芦菔、芹芽为春盘馈贶。”

By the Tang dynasty, the contents of the Spring Platter had changed, incorporating radish, spring pancakes, and lettuce. Du Fu wrote in 《立春》: “春日春盘细生菜，忽忆两京梅发时”. In the early Tang, eating spring pancakes and lettuce on Beginning of Spring was referred to collectively as the Spring Platter. Each year, people arranged pancakes and vegetables together on a plate, creating platters described as “翠缕红丝，备极精巧”, exquisitely composed with green shreds and red strands.

In the Song dynasty, Spring Platters became even more refined. Wu Zimu’s 《武林旧事》 describes them as “翠缕红丝，金鸡玉燕，备极精巧，每盘值万钱”. Zhou Mi’s 《武林旧事》 records: “后苑办造春盘供进，及分赐贵邸宰臣巨珰”。

Li Shizhen’s 《本草纲目》 states: “五辛菜，乃元旦立春，以葱、蒜、韭、蓼、蒿、芥辛嫩之菜，杂和食之，取迎新之义，谓之五辛盘。” Although the contents of the Spring Platter changed across the dynasties, lettuce, shredded radish, and chives generally remained among its principal ingredients.

A Spring Platter consists of vegetables, fruits, cakes, and other foods arranged on a plate, either presented to relatives and friends or eaten within the household. Different sources give different compositions for the Five Pungent Vegetables:

* Jin-dynasty 《风土记》: scallions, garlic, chives, yuntai (rapeseed greens), and husui (coriander)
* 《本草纲目》: scallions, garlic, chives, knotweed, mugwort, mustard, and other tender pungent greens
* Another version: scallions, garlic, pepper, ginger, and mustard

Beginning around the Tang dynasty, the DIY practice of wrapping shredded raw vegetables in thin flour pancakes—spring pancakes—became common, and raw scallions, garlic, coriander, and the other Five Pungent Vegetables gradually shifted into supporting roles. The customs still practiced today in Northeast and North China of “Biting the Spring” or “Gnawing the Spring” by biting directly into raw radish are remnants of the Five Pungent Platter tradition.

The Spring Platter is the oldest of Beginning of Spring food customs, and its cultural symbolism provides the spiritual foundation for virtually all later seasonal foods.

First, “辛” sounds like “新”—bidding farewell to the old and welcoming the new. 五辛 was associated by homophony with 五新, “five new things,” expressing wishes to leave the old behind, welcome the new, and invite blessings and auspiciousness. Li Shizhen wrote in 《本草纲目》: “五辛菜，乃元旦立春，以葱、蒜、韭、蓼、蒿、芥辛嫩之菜，杂和食之，取迎新之义，谓之五辛盘。” Because 辛 and 新 sound alike, eating the Five Pungent Platter carried the meaning of “welcoming the new,” symbolizing the beginning of a new year and praying for renewal and good fortune. Through the sensory “pungency” of food, the ancients proclaimed the temporal “newness” of the season.

Second, the Five Pungent Vegetables “activate the five zang organs”—a spring health philosophy. A note in the Jin-dynasty 《风土记》 states: “五辛所以发五脏之气”. Sun Simiao’s 《食忌》 records: “正月之节，食五辛以辟疠气。” Because yang qi rises in spring, the ancients believed pungent foods could encourage the movement of yang, circulate qi and blood, disperse harmful influences, and help prevent seasonal illness. Sun Simiao’s Tang-dynasty 《养性延命录》 likewise held that “春宜食辛”, and that at Beginning of Spring one should eat more pungent and sweet foods to soothe the liver, regulate qi, and protect the spleen and stomach.

Third, exchanging Spring Platters as a vehicle of social connection and blessing. The Song-dynasty 《岁时广记》 records that on the day before Beginning of Spring people “以春盘相馈”, presenting Spring Platters to one another. The platter thus became part of social etiquette. Giving one to relatives and friends symbolized vitality, welcoming spring, and receiving blessings. It was not merely a sharing of food but a transmission of good wishes—the vitality and good fortune of spring were sent directly into the hands of loved ones through a single platter.

Du Fu wrote “春日春盘细生菜”, while Lu You left the line “春日春盘节物新”; both are poetic records by generations of literati of this ancient seasonal food custom.

Lettuce is one of the important vegetables in the Beginning of Spring tradition of “Biting the Spring.” Spring Platters and Five Pungent Platters often contained lettuce and other seasonal greens. The Tang-dynasty 《四时宝镜》 records: “立春日食萝菔、春饼、生菜，号春盘。” This places lettuce alongside radish and spring pancakes as one of the three principal components of the Spring Platter.

Cui Shi’s Eastern Han work 《四民月令》 also mentions eating lettuce at Beginning of Spring. The ancients regarded the eating of raw vegetables at this time as a way of welcoming the new season.

Lettuce may be eaten directly raw. Its crisp, refreshing texture and vivid green color naturally evoke the atmosphere of spring. At Beginning of Spring, people buy lettuce as one of the foods for “Biting the Spring” and welcoming the new season. Although it may be prepared in many ways, it is generally eaten raw for this particular custom, either as a lettuce salad or wrapped around grilled meat and dipped in sauce.

In the Spring Platter or Five Pungent Platter, lettuce is arranged together with radish, chives, spinach, and other seasonal vegetables.

Lettuce carries some of the most direct yet abundant symbolism among Beginning of Spring foods, expressed in two principal ways.

First, a double direction of homophonic meaning. Because of its name, 生菜 is given two associations: one with “生育”, reproduction, and another with “生财”, generating wealth. The character 生 itself signifies life, growth, and new birth. The presence of 生 in the name of lettuce reflects hopes and blessings surrounding “newness” and “life.”

Second, the wish to “generate wealth.” Because 生菜 is homophonically associated with 生财, lettuce became an auspicious dish expressing hopes for prosperity. In Guangdong and elsewhere, lettuce wraps are emblematic foods of Beginning of Spring, eaten in hopes that both people and wealth will flourish and prosperity will endure. In traditional agrarian society, the continuation of the population was considered as important as abundant crops. Lettuce grows quickly and vigorously, and the ancients associated this vitality with “生生不息”, unceasing life, linking it with blessings for fertility. Eating lettuce at Beginning of Spring therefore both welcomes the new season and invokes the meaning of “生发”, the flourishing emergence of life.

Scallions, ginger, garlic, and other pungent vegetables form the oldest layer of the Beginning of Spring “Biting the Spring” custom. Chinese folk tradition includes eating radish, ginger, scallions, and flour pancakes under this name. The earliest recorded form of “Biting the Spring” dates to the Jin dynasty, when it was known as the Five Pungent Platter.

In a broad sense, Five Pungents refers to five pungent vegetables. The Jin-dynasty 《风土记》 lists scallions, garlic, chives, yuntai (rapeseed greens), and husui (coriander). 《本草纲目》 records: “五辛菜，乃元旦、立春以葱、蒜、韭、蓼蒿、芥辛嫩之菜杂和食之，取迎新之意。” Another version lists scallions, garlic, pepper, ginger, and mustard. Because 辛 and 新 are homophones, eating the Five Pungents symbolized “welcoming the new.”

The customs still common today in Northeast and North China of “Biting the Spring” and “Gnawing the Spring” by biting directly into raw radish are remnants of the Five Pungent Platter. Yet the practice is also quietly changing: in Northeast China, many people who dislike the flavor of raw radish have, at the persuasion of fruit vendors, replaced the radish with apples. Much like the modern custom of giving apples on Christmas Eve, this has become a folk practice of a new era.

The ancients associated the Five Pungent Platter with several principal purposes.

First, welcoming the new. Because 辛 sounds like 新, eating the Five Pungents symbolized welcoming the new year. The logic resembles the Spring Festival practice of setting off firecrackers to drive away the monster Nian—strong sounds or flavors were used to confront unseen threats.

Second, health preservation. Eating the Five Pungents was said to “发五脏气”, activate the qi of the five zang organs, kill germs, dispel cold, and stimulate the body’s yang qi. The ancients found the raw pungent vegetables too sharp and intense to eat on their own, so they wrapped them in pancakes; according to this account, spring pancakes arose from that practice.

Third, dispelling harmful forces. In ancient belief, pungent flavors were thought to possess the power to drive away evil influences and epidemic disease.

Tian Ai He is an emblematic traditional Beginning of Spring food in the Zhanjiang area of Guangdong. At the start of spring, tian ai grows to about 10 centimeters in height, with powdery green leaves, white flowers tinged with green, and fine hairs covering the entire plant. According to 《食物本草》, tian ai was traditionally believed to dispel dampness, warm the stomach, and cleanse the intestines.

Tian Ai He is also used locally as a seasonal offering in worship ceremonies, carrying prayers for favorable weather. The custom of making Tian Ai Mi He in Wuchuan has been passed down from antiquity to the present, especially in rural communities, where families pound rice flour, prepare tian-ai fiber, and make these cakes around Beginning of Spring.

The preparation process is distinctive:

1. Gather the herb: Pick young, tender tian ai in the fields at the beginning of spring.
2. Make the herb pulp: Pound the tian ai into a soft fibrous paste.
3. Prepare the dough: Mix cooked tian-ai pulp with brown-sugar water and glutinous rice flour to form the outer dough.
4. Prepare the filling: Roast and peel peanuts, crush them, then mix with toasted shredded coconut, black sesame, and orange peel or aged tangerine peel.
5. Shape and fill: Wrap the filling in the tian-ai dough and shape it into either a round form or an elongated peach shape. The round version decorated with the character 福 is sweet, while the elongated peach-shaped version is savory.
6. Steam: Line the steamer with jackfruit leaves and steam until cooked.

The outer skin may be made with aged tian-ai fiber or fresh tian ai. Sweet fillings generally combine white sugar, peanuts, shredded coconut, sesame, and fatty pork; savory versions may use fresh small shrimp, scallions, fresh shredded radish or chopped salted radish, together with fatty pork, sesame, and peanuts.

Tian Ai He is a distinctive Beginning of Spring food of Lingnan, and its cultural symbolism combines practical and sacred functions.

First, seasonal health benefits associated with dispelling dampness and cold. Tian ai is traditionally said to dispel dampness, warm the stomach, and cleanse the intestines. Early spring is also the height of its growth in the fields. In southern China, where dampness begins to increase at this time, Tian Ai He is regarded not merely as a food but as a seasonal form of medicinal cuisine. The philosophy of “不时不食” finds one of its simplest expressions here.

Second, sacred use in ritual offerings. Tian Ai He also serves as a seasonal offering to deities, carrying wishes for favorable weather and abundant harvests. In Zhanjiang and Wuchuan, Guangdong, it is an important Beginning of Spring offering to ancestors and the Earth God—it is both food for the human world and a gesture of sincerity offered to the divine.

Third, beliefs surrounding protection, cold-dispelling, and physical well-being. Tian Ai He is also traditionally associated with dispelling harmful forces, driving away cold, and strengthening the body, with the wish that the new spring unfold smoothly. From dispelling dampness to warding off evil, from strengthening the body to praying for blessings, the food unites practical health functions with sacred ritual roles, reflecting the distinctive traditional Chinese ideas of “medicine and food sharing the same origin” and “humans and deities sharing food.”

Spring Tea is a distinctive Beginning of Spring food custom of Wenzhou. In ancient times it was called “栾实黑豆煮糖茗.” The early preparation involved cooking chopped pomelo, black beans, and sugar together as a tea-like drink. Passed down locally from generation to generation, the custom remains an important ritual on the morning of Beginning of Spring in Wenzhou. It is known locally as “煨春”, Weichun, and also as “eating Spring Tea.”

Volume 14 of the Qianlong-era 《温州府志》 records: “至某时立春，则烧樟叶，燃爆竹，用栾实、黑豆煮糖茗，以宣达阳气，名日春。”

The recipe for Spring Tea changed over time:

* Early version: chopped zhuluan, a kind of pomelo, combined with black or white beans
* Modern version: red beans, red dates, citrus or aged tangerine peel, osmanthus, and brown sugar cooked together

Today, Wenzhou households generally simmer red beans, red dates, osmanthus, sugar, and aged tangerine peel into a thick and sweet red-bean porridge. In some places, six ingredients are used: red beans, red dates, longan, aged tangerine peel, osmanthus, and brown sugar.

Traditionally, the ingredients were placed in a “汤罐”, a soup jar, and slowly simmered until completely soft. A modern home method is:

1. Soak the red beans overnight.
2. Place the red beans, red dates, and aged tangerine peel in a pot and add plenty of water.
3. Simmer over low heat until the beans are soft and the liquid thickens.
4. Add brown sugar to taste and sprinkle in osmanthus.
5. Before serving, a small amount of finely shredded citrus peel may be added for fragrance.

The Wenzhou custom of Weichun is perhaps one of the most elaborate examples of homophonic symbolism among Beginning of Spring foods.

First, a chain of homophonic blessings built from the ingredients. In the local dialect, 豆 sounds like 大, 柑 resembles 官, 橘 resembles 吉, and 桂 sounds like 贵. Red beans, red dates, citrus, osmanthus, and brown sugar are each given auspicious meanings: red beans symbolize “大红大紫,” conspicuous success; red dates suggest “早早富贵,” early prosperity; citrus represents “大吉大利,” great good fortune; osmanthus evokes 贵, nobility and wealth; and brown sugar represents “甜甜蜜蜜,” sweetness and happiness. Together, these associations form a complete chain of blessings.

Second, “Weichun” as “warming the new”—allowing yang qi to unfold. Volume 14 of the Qianlong-era 《温州府志》 records: “至某时立春，则烧樟叶，燃爆竹，用栾实、黑豆煮糖茗，以宣达阳气，名日春。” Weichun is therefore more than eating a bowl of sweet porridge: through warm food, one symbolically “allows yang qi to unfold,” bringing the body into the same seasonal rhythm as Heaven and Earth.

Third, ritual respect for ancestors and wishes for children’s growth. Before Spring Tea is eaten, it is first offered to the household ancestors. Wenzhou families rise early to drink it, and according to local custom, once Beginning of Spring has passed, a child is considered another year older. Eating Spring Tea therefore carries hopes not only for a prosperous and flourishing new year but also for children to grow in health, peace, and good fortune. Giving Spring Tea to elders and sharing it among family members also expresses respect and good wishes. One bowl honors the ancestors, warms the elders, and carries hopes for the children—the full tenderness of a household is slowly simmered into a single pot of sweet porridge.