太平御览(饮食部上中下)/中华烹饪古籍经典藏书

by （宋）李昉

《太平御览》是北宋初编纂成的一部重要类书。编写工作开始于太平兴国二年（公元977年），完成于太平兴国八年，历时六年有余。开始本书取名《太平总类》，后由宋太宗赵匡义改名为《太平御览》，或简称《御览》。 《太平御览》由李叻和扈蒙领衔主编，先后参与编撰的还有十多人。李防（公元925—996年），字明远，深州饶阳（今河北饶阳）人。五代时为后汉乾祜进士，后周时，官翰林学士。北宋时任参知政事、平章事，后加中书侍郎。李昉除主编《太平御览》外，还曾参加编撰《旧五代史》《太平广记》《文苑英华》等书。扈蒙，字日用，安次（今属河北）人。后周时为右拾遗、直史馆，入宋充史馆编修，曾参加《旧五代史》及《文苑英华》的编撰，并详定《古今本草》。 《太平御览》共一千卷，分为五十五门，天、地、人、物，包罗万象。《饮食部》为其中一门，分为二十五卷，主要包括酒、食、饭、豉、粥、饼、羹、脍、肉、脂膏、盐、酱、醯、醢、茗等诸方面的内容。涉及各种食物的名称、起源及发展，包括历代饮食风尚与典故，还有历史上食品的烹饪及制作方法，以至于从上古至隋唐的有关饮食烹饪方面的神话与传说，也都尽量收采，资料十分丰富，可以称为一部简明的中国饮食发展史。 《太平御览》全书征引古籍达一千六百余种，虽多转引自其他类书，但搜罗浩博，资料可靠。尤其是书中所引古籍，今日十之八九已经失传，更可见其珍贵。《御览》部分引文，字字句句与流传至今的原书不大一致，有一些为佚文，在译注时能作比对的都尽量注明。另外，也有相当一部分内容具有摘录性质，与原文多有不符，不便一一注明。对于一些明显的错讹之处，酌情予以校正。原书绝大部分内容仅注引文书名，译注时尽可能加注篇目，以便读者查对。对于少数内容重复的引文，为保持原貌，依然照录，略加注明。正文括号内的文字为《御览》的夹注，今予以保留。

Paperback

Published June 1, 2021

Reviews

[Barack Liu · Rating 5 out of 5]

478-Taiping Yulan-Li Fang-Philosophy-983

Barack
2023/09/16

"Taiping Yulan" was written in the eighth year of Taiping's reign (983 AD). It is a famous kind of book in the Song Dynasty and one of the four major books in the Song Dynasty ("Taiping Guangji", "Taiping Yulan", "Wenyuan Yinghua" and "Cefu Yuangui"). "Taiping Yulan" was collected by groups of books, divided into fifty-five parts and five hundred and fifty categories, and compiled into one thousand volumes, so it was originally called "Taiping General Category". It is said that after the book was completed, Song Taizong read three books every day The volume was read to Zhou when he was one year old, so it was renamed "Taiping Yulan". The whole book is ordered by heaven, earth, people, events, and things, and is divided into fifty-five parts, covering politics, military, science, and technology, geography, humanities, religion, etc. It can be said to cover everything from ancient to modern times, but seventy-eight of them have been lost.

Li Fang was born in 925 in Raoyang, Shenzhou, Northern Song Dynasty (now part of Hebei), and died in 996. He was an official, writer, and scholar in the early Northern Song Dynasty. Li Fang's articles are simple and easy to understand, and Mu Bai Ju's writing style is easy to understand.

Table of Contents
Volume 1 ◎ Tianbu
Volume 15 ◎ Tianbu 15
Volume 16 ◎ Timing Department
Volume 35 ◎ Timing Department 20
Volume 36 ◎ Earth Department
Volume 75 ◎ Land 40
Volume 76 ◎ Emperor’s Department 1
Volume 116◎Emperor’s Department 41
Volume 117 ◎ Partial Dominance Department

The first volume at the beginning is "Tianbu", and the first chapter of "Tianbu" is about "vitality". Looking at the explanations of Yuan Qi from hundreds of schools of thought, they basically use the concept of "Yuan Qi" to explain the beginning of the universe. Where did the universe come from? How were heaven and earth formed? What are Qi and form? In the traditional Chinese worldview, heaven and earth occupy an important position. The beginning of the universe was chaos. The sky and the earth were separated for some reason, thus giving space for the growth of all things in the world. One of the explanations for the separation of heaven and earth is that there are clear and turbid qi. The clear qi rises and becomes the sky, and the turbid qi sinks and becomes the earth. People are between the clear qi and the turbid qi. When the qi is flowing, it is considered to be harmonious, so spirituality is produced. Westerners attribute the origin of the universe to God, and God seems to be some kind of anthropomorphic image. Although Chinese mythology also has ancient gods who created the heaven and the earth, they were born from the heaven and the earth, they did not create the heaven and the earth, and they are not above the heaven and the earth. So here we can actually see that our attitudes towards God are different from those in the West. Throughout the ages, humankind’s interest in the origin of the universe has never ceased. Do other animals also have this strong curiosity about this issue? There are different explanations for this problem, and for the Chinese, one of the important explanations is "qi".

The first volume of "Chronology Department" is about "Law". Rhythm is the basic element that makes up music. Among the "Six Arts of a Gentleman" required of senior intellectuals in ancient times, "Happiness" is one of them. Liulu and Liulu correspond to the twelve months of the year. The types of sounds produced by everything in the world are infinite, but the basic elements that make up these infinite appearances are limited. Corresponding music to natural phenomena is in line with our basic idea of imitating nature. We can intuitively feel that music can have a rapid and significant impact on people's emotions. Why is this so? What is the root cause? If we skip the form of music, can we use other methods to have the same impact on people's emotions?

The first chapter of "Earth" talks about "the earth". The whole "Taiping Yulan" feels a bit like a literature review, what are the explanations of each important concept? Some explanations explain the meaning of this concept. For example, what is "land"? Where does "earth" come from? Some characteristics that illustrate this concept, such as, what kind of terrain is? Where are the different terrains located? Some abstract the character of "earth" or the nature of "earth" based on representation. "The terrain is weak, and a gentleman carries it with great virtue." This is a typical example of people giving "earth" a moral meaning. The sky is high and distant, which makes people awe-inspiring, but also feels alienating. The earth is touchable and therefore feels close to you. Therefore, what we call learning the virtues of "land" is its inclusiveness. The sea is open to all rivers, and tolerance is great. But sometimes in real life, some people bully the weak and fear the strong. The more tolerant and tolerant one is, the more the other party will push. How to deal with this situation? At this time, it is necessary to combine the character of "Heaven" and make it majestic and majestic, so that no one dares to infringe. Therefore, the virtues of heaven and earth are indispensable.

The first volume of "Emperor and King's Department" is about " Explaining the Emperor and King ". That is to explain what "emperor" is and what "king" is. Before Qin Shihuang, the monarch was called a king. The king is the leader of the human world, and the "emperor" is the leader of the heaven. "Huang" means "Huang Huang", which refers to the bright and dazzling appearance. Everyone can see it and everyone is impressed by its brilliance. Qin Shihuang unified the world, concentrated power, and ruled a vast territory that had never been achieved by human leaders before him in Chinese history. Therefore, in order to reflect his achievements, he took "Emperor" as his title. The so-called "Emperor" is the son of God. The divine right of kings is a common method used by traditional societies at home and abroad to prove their legitimacy. This legitimacy is reflected in its morality, which is why in ancient times, when praising wise kings, they often started by praising their morality. This method is effective and has been passed down for thousands of years. However, this also makes it possible to change dynasties. If the emperor is immoral, he loses his legitimacy. If everyone can punish him, it will not be considered a crime.

The first volume of "Pianba Department" is about "Liu Bei". Although Liu Bei failed to unify the world in the end, and the country he founded perished, his reputation lasted forever and was praised by future generations. I have doubts about how the emperor could take Liu Bei's approach seriously. But there is no doubt that scholars and common people praise and appreciate Liu Bei. Of course, I have also read some opinions that Liu Bei is hypocritical and hypocritical. I don't think so. Discussing deeds, one does not care about one’s heart, and no one is perfect when considering one’s heart. To evaluate a person, you should look at his main deeds. Most of them behave kindly and kindly, but if they do a few wrong things, they are singled out and severely criticized. On the contrary, in some tasks, most of the behaviors are harmful to others and benefit oneself, but one or two good behaviors are greatly praised. Isn’t such prejudice absurd?