& ltbr & gt Confucius Old Book Network only provides a free trading platform. Users should be cautious and responsible for any auction or participation. The website solemnly reminds you that online trading has certain risks. This website does not participate in any form of transaction, so Confucius Old Book Network does not bear any legal disputes in the auction.
& ltbr & gt Confucius Old Book Network has no obligation to review all kinds of items for sale submitted by users during online transactions, so you must carefully judge the auction items and sellers, and see clearly the goods sold by sellers and the conditions for sale before trading.
& ltbr & gt Unless there are special circumstances, a successful auction means that you have signed a contract for the sale of goods with the seller. If you don't perform the contract, the seller has the right to ask you to bear the liability for breach of contract.
& ltbr & gt The seller can specify the delivery period. During the delivery period, the buyer can complain if he fails to fulfill the delivery obligation, and the website can give the buyer a warning. If you have been complained many times, you can cancel your bidding qualification. If the seller fails to fulfill the delivery obligation, the website can give a warning, and in serious cases, it can suspend or even cancel its auction qualification.
China tea culture is a unique cultural model and norm, which has developed for thousands of years. It is a multi-ethnic, multi-social and multi-level cultural integration system. China tea culture is extensive and profound, including China's politics, economy, society, life and other aspects, involving China's philosophy, sociology, literature and art, religion and other disciplines.
After thousands of years of history, China tea culture has all the cultural codes in front of us.
The long historical accumulation makes the tea culture in China so profound and dignified. Faced with its vastness and infinite richness, it is difficult for us to estimate its heaviness.
The buttons to crack these cultural codes are hidden in the ancient literature of China tea culture. These ancient books faithfully recorded the development of tea industry in China, fully conveyed the spirit of ancient tea culture in China, and reflected the decline and prosperity of the times and the hazy figure of society. Scholars who study China tea culture will find rich cultural information from these works. As Dana said, "If a literary work is rich in content, people know how to explain it", what we find in this work will be a kind of human psychology, often the psychology of an era and sometimes a kind of racial psychology. "(The China Journal < The History of British Culture >: Preface) Dana is talking about Britain and literature, why not China tea culture?
As a "signifier" bearing cultural information, that is, a symbolic structure, China tea culture classics and documents contain rich and broad "meaning". Our task is to restore and analyze it in a vivid cultural whole, capture its soul and learn its profound insight.
Since the first tea book was published in China and the world, according to incomplete statistics, there are 124 kinds of ancient tea books known in China, which are dazzling and beautiful. Among them, there are both theoretical monographs with difficult contents and easy-to-understand reading materials; There are both rigorous and practical scientific and technological books and fascinating cultural books; There are not only systematic and comprehensive comprehensive works, but also special discussions on a certain matter. A larger number of tea culture classics are scattered in various collections, collections, single-line documents, poems, essays, novels, operas and other styles, even tea books are hard to match. As far as we can find when compiling China Tea Culture Classics, there are more than 6 million people talking about tea, not to mention quite a few books we haven't read yet.
The rise and development of China tea culture classics has a historical evolution process. There are three opportunities: first, the emergence of tea drinking events and the evolution of tea drinking fashion; The second is to establish and improve the status of tea drinking in society; Third, the consciousness and deepening of tea culture. In my book Yan Shu (Zhejiang Photography Publishing House, 1996, 9th edition, 1), I elaborated in detail the history of China tea books in chronological order. Judging from the whole literature of tea culture in China, it has generally experienced three periods: origin, finalization and development. These three periods are roughly synchronized with the historical process of China tea culture.
Pre-Qin, Han, Wei, Jin, Southern and Northern Dynasties are the sources of China tea culture classics.
China is the origin of tea trees and the hometown of tea. Although the earth has a long history of 70 to 80 million years, tea has been discovered and used by human beings for only four to five thousand years, and at most it has a history of tens of thousands of years. This marks the progress of social civilization and the historic discovery that affects the quality of human life, but it was completed by the ancestors of the Chinese nation in the early stage of primitive society agriculture. Tea plants are cultivated from wild to artificial, tea varieties are single to multiple, and tea areas are rising from traditional Bashu and other places to Jiangnan. These are revolutionary creations in the history of tea science and technology, and also the material basis for the continuous enrichment and development of China tea culture.
Although tea was recorded in the Warring States period more than 2,000 years ago, and the primary tea trade pattern of "five sheep buying tea" appeared at the end of the Western Han Dynasty, the understanding of tea drinking from the pre-Qin period to the Wei, Jin, Southern and Northern Dynasties was mainly limited to the functions of taking medicine, quenching thirst, relieving alcoholism, serving meals, offering sacrifices, keeping in good health and so on. And the tendency to regard drinking tea as a spiritual interest is gradually budding. Tea-drinking fashion has gradually spread throughout the country from south to north, and the purport of tea tasting is slowly and firmly evolving from low level to high level, which makes China tea culture finally perfect and mature.
The long footprint of China tea culture is printed between the lines of China's pre-Qin classics. Although these sporadic records, due to the changes of the times, the changes of words and the different understandings, have also caused controversy in academic circles. The Book of Tea written by Lu Yu in the Tang Dynasty has won unanimous praise from experts and scholars, and has an unshakable position in the history of world tea, which is an affirmation of tea affairs in the pre-Qin period. After the Northern and Southern Dynasties, the records about tea events gradually increased, especially about the differences between the northern and southern tea drinking customs. The anecdotes people pursue when drinking tea have more cultural significance and value.
The Tang Dynasty is the shaping period of China's tea culture classics, with great bearing and grand stage.
With the "tea ceremony" since the Tang Dynasty, the folk tea trade became more active, and the feudal dynasty also carried out a series of tea policies and laws, implementing tea monopoly and exchanging tea for horses. Tea trade is closely related to politics, economy and military affairs. With the progress of social civilization, tea goes from medicinal use to drinking, from quenching thirst and health care to paying attention to noble etiquette, such as tea banquet, tea ceremony, tea art, tea ware and tea art, and related tea poems, tea words, tea songs, tea paintings, tea calligraphy, tea architecture and tea crafts. It has also formed an indissoluble bond with Chuanmen's daily social life, ideology and culture, making tea culture colorful. Since then, in the long history of China, different times, different nationalities, different social and natural environments have presented different forms of tea culture.
The Tang Dynasty became the classic period of tea culture, marked by the publication of Tea Classics by Lu Yu in the middle Tang Dynasty, and the first monograph on tea science was produced in China and even in the world. There are different opinions about the time when The Book of Tea was written, but most scholars believe that it was carved in the first year of Tang Jianzhong (AD 780). The book * * * has three volumes and ten chapters, only more than 7,000 words, but it comprehensively and systematically summarizes the knowledge and experience about tea in the Tang Dynasty and before, vividly and concretely describes the production, tasting and tea affairs of tea, and deepens and perfects the deep aesthetic and cultural connotation of drinking tea. After Lu Yu, tea books appeared in the Tang Dynasty, but most of them were special topics. In addition, articles about tea are constantly appearing.
It is worth noting that Tang poetry, as a generation of literature, has also incorporated more tea culture content, reflecting a broader picture of life. Not only Lu Yu, Jiao Ran, Lu Tong and other people who have loved tea all their lives have many tea poems, but also great literary poets such as Li Bai, Bai Juyi and Pi Rixiu have famous tea poems handed down from generation to generation. This lingering wind shadow is ringing the future.
Song Dynasty, Liao Dynasty, Jin Dynasty, Yuan Dynasty, Ming Dynasty and Qing Dynasty were the development periods of China tea culture classics.
In the 950 years spanning several dynasties, the process and style of tea culture classics and documents are different. Nearly 30 kinds of tea books in Song Dynasty recorded the prosperity of tea production and the exploration of tea drinking art in this era. Song Huizong Evonne's "Daguan Tea Theory" recorded the tea fighting in the Song Dynasty with complicated procedures, strict requirements and delicate skills. Ding Wei Song Dynasty's "My Garden Tea" recorded the times of baking in Beiyuan, drew utensils, and described the methods of collecting and inputting tributes. Cai Xiang's "Tea Story" recorded the different requirements for color, fragrance and taste when fighting tea, put forward the criteria for judging the success or failure of fighting tea, and pursued the unity of fusion skills and aesthetic connotation, all of which were influential tea books at that time. More than 50 kinds of tea books came out one after another in Ming Dynasty, which became the period with the largest number of tea books in ancient China. Zhu Quan's "Tea Spectrum" talks about "the theory of clear drinking", and regards tea tasting as a way of expressing one's ambition and self-cultivation, which runs through the pursuit of truth, goodness and beauty. Its theory is called "Bamboo Spring Tea Ceremony" and has influenced Japanese tea ceremony. The records of tea set art and tea-making skills in tea books in Ming Dynasty are more innovative. In the Qing Dynasty, although drinking tea was more popular, there were only 10 kinds of tea books for more than 200 years, which was not the same as that in the Ming Dynasty.
But during this period, except for a few tea books, the most brilliant and unique ones were concentrated in various miscellaneous works. These essays reveal more elegant cultural information in three aspects: First, most literary leaders, leaders or celebrities in almost every dynasty were married to tea culture. Such as Ouyang Xiu, Yan Shu, Wang Anshi, Su Dongpo, Ceng Gong, Fan Zhongyan, Huang Tingjian, Qin Guan, Lu You, Yang Wanli, Zhu and Wu Wenying in the Song Dynasty, Yuan Haowen, Yu Ji, Yang Weizhen and Zhou Deqing in the Liao and Jin Dynasties, Zhu Quan, Gao Qi, Lang Ying, Yu Qian, Tang Xianzu, Wen Zhiming, Yang Shen and Xu Wei in the Ming Dynasty. The second is to correct the misunderstanding of Liao, Jin and Yuan tea culture. Tea poems and tea history in this period make people know more: the communication between Song, Liao, Song and Jin made tea culture spread to the northern farming, animal husbandry and hunting nationalities, and established the customs and cultural fashions of drinking tea for thousands of years. For example, there are more records about "drinking tea" ceremony in Liao Dynasty than in Song Dynasty. When the Southern Song Dynasty fought against the Jin Dynasty, the custom of drinking tea in the Song Dynasty also influenced Nuzhen, and Nuzhen also influenced the Tangut people in the Xia Dynasty. Since then, the tea ceremony has become very popular in the Northern Dynasties. Mongols are in charge of the Central Plains. Because of their simple nature, the celebration ceremony is not easy. Most people like to drink tea directly, so loose tea is very popular. Although the tea culture in Yuan Dynasty was generally simple, many people loved tea. At the end of Jin Dynasty and the beginning of Yuan Dynasty, Chu Cai wrote in "Seven Begging Teas from Western Regions": "I have been obsessed for five years without sipping Jianxi tea for several years. Jasper ou thinks of snow waves, and gold grinds to remember snow buds. Lutong's seven bowls of poems are rare, and the third one dreams of persuasion; Credit. " Dare to ask your majesty to share the cake and teach Qingxing to avoid the haze for a while. "Yeluchucai, a descendant of the Khitan nobles, was highly valued by Mongolian rulers and was an important counselor at the beginning of the Yuan Dynasty. Didn't his joy when he got tea also reveal the desire of ethnic minorities for tea and culture at that time? Third, tea culture extends to both ends, on the one hand, the development of court tea culture, on the other hand, the rise of citizen tea culture and folk tea fighting. Although the court tea culture appeared in the Tang Dynasty, although the later generations were confused because Lu Yu's Tea Classic was not included, the gold and silver tea sets unearthed in Famen Temple 1987 provided physical evidence. Song Huizong's tea theory and Qing's tea poems are full of the charm of court tea culture. For example, the folk custom of ordering tea fights, the description and narration of teahouses in Ming and Qing dynasties, and the further penetration of tea into daily life and etiquette at all levels have extended tea culture to a wide range of social levels.
Although we divide tea culture classics into three periods, they are not completely isolated, but mutually causal and interdependent. The former is a historical necessity, while the latter is the development of the former. It is precisely because of the existence of these documents in different periods that the tea culture in China can exist for a long time and the rich forms of tea culture in China can be formed.
China tea culture is a typical "intermediary culture", which is based on material and permeates obvious spiritual content in material life. As the carrier of this feature, the literary forms of ancient tea culture documents are also varied. Besides tea books, it can be roughly divided into prose, verse, novel and drama.
Classical Chinese is actually a complex system, and almost all works that don't rhyme can be attributed to people. In tea prose works, people often take notes, such as Ancient Bamboo Mountain, Daming Water, Fu Tea Landscape, Tea Fighting, Tea Dream and so on. For example, Lu Yu's Tea Classic has at least eight prefaces, among which the famous ones are Preface to the Tea Banquet on March 3rd, Preface to Long Tea Record and Preface to Tea Tasting. There is an afterword associated with the preface, such as the Postscript of Lu Literature Biography; There are also biographical literature, such as Lu's autobiography and Ye Jiachuan's personification. In addition, there are essay notes, such as notes from the old school temple and clearance notes. , recorded a lot of tea. There are also tables, such as "Xie Cha is Tian Shenyu", "Xie Xin Cha is Dai Wuzhong" and "Jin Xin Cha"; Rev, such as "Fu Xie Shangshuhui Tea Rev"; Official documents such as memorials should also belong to this category. Letters may also contain tea affairs, such as "playing books with brothers and children" that people often quote. Between prose and verse, there are fu, such as Bai Fu, Cha Fu, Nan You Jia Ming Fu and Jian Cha Fu. Ode, such as Ode to Chad; Ming, such as "tea clip Ming" and "porcelain pot Ming"; There are also "Fighting Tea" and so on, all of which are influential chapters.
Rhyme works are the most common, including tea poems, tea words, tea songs, tea songs, tea couplets and so on. Tea poetry is a literary form with a long history. In the Tang Dynasty, Lu Yu's Tea Classic includes Sun Chu's Song (about 2 18-293), Zuo Si's Clarins (about 250-350) and Zhang Mengyang's Deng Chengdu Bai (about 266-3 16). Moreover, China is a country of poetry. In ancient times, writing poetry was the basic skill of literati, and even the worst literati could recite a few words. Therefore, not only poets or celebrities of past dynasties, but even some unknown people left several tea poems. The number of these tea poems should be at least thousands, and if you add works involving tea, the number will be even more impressive. Its genre is varied, including almost ancient poems, metrical poems, quatrains, couplets, Zhi Zhu poems, trial poems, palace poems, Pagoda poems, palindromes, champion poems and other interesting poems, which are handed down from generation to generation, covering a wide range of tea culture, and some famous sentences have gradually become unique tea language. In the Tang Dynasty, Jiao Ran's Song of Drinking Tea made Cui Shi proclaimed himself emperor. Lu Tong's Writing Xie Meng's Advice to Send New Tea, Fan Zhongyan's Song of Fighting and Yang Wanli's Song of Sitting in the Temple and Showing People to Share Tea are all tea poems that have been celebrated throughout the ages.
Song Dynasty was the heyday of Ci, and Ci with tea as its content came into being. Su Dongpo is a great poet and calligraphy master, famous for his talent. Many of his tea poems are excellent, such as Huishan's "Take a Little Moon in the Sky to Be the Best Er Quan in the World", "Cooking Little Dragons" and "Looking at Taihu Lake at the Top", which are often quoted; Yang Wanli, the founder and great poet of his seven laws "Yoshioka Fried Tea", spoke highly of it: "Seven words and eight sentences, each sentence is strange in one article; In short, the words are strange, and it is difficult for ancient and modern writers. " However, his tea poem Xiangxingzi still shows everyone's demeanor. In just 66 words, zhanghua Cai Li wrote the "carefree" manner when cooking and the "cool breeze" feeling after drinking tea, from noisy to quiet, from strong to light. It goes without saying that life is lamentable. Huang Tingjian is also a master of literature. The leader of Jiangxi Poetry School, a famous calligrapher, is famous for his tea poems. His tea word "Pinming Tea" has always been well-known. Its beautiful words and relaxed rhythm depict the scene of making and drinking tea, and the idea of "happy introspection" has a strong appeal. In addition, there are outstanding tea ci works in the Jin, Yuan, Ming and Qing Dynasties. For example, Jieyu Flower: Beauty Holding Tea written by Wang Shizhen, a famous scholar and literary leader in Jiajing period of Ming Dynasty, describes the beauty's manner of frying and holding tea gracefully and touching, which contains the demeanor of a celebrity and the mentality of a scholar. His younger brother, Wang Shimao, also loves poetry and prose, wrote Su Mu's Summer Scent Tea, deliberately describing the scene of making and drinking tea in summer, and writing the pleasure of "semi-relaxation and semi-fragrance".
As Yuanqu is also a generation of literature, Sanqu poetry has also been included in the content of tea affairs. Jie Zaide's Sanqu "Xichunlai Tea Shop" in Yuan Dynasty consists of 10 poems. These poems use a lot of allusions, widely telling the fun of frying tea and drinking tea, describing the "skillful hand" and "romantic style" of the tea soil, and the "sound price is the imperial city" of the tea shop, as if it were a genre painting full of folk life. This form of Yuanqu was also inherited by later generations. 175 1 In the spring and March of last year, Wu Cheng and Li E wrote "New Songs of Luan Ying" for Emperor Qianlong's southern tour of Hangzhou, which contained tea affairs in many places.
There are also tea songs associated with tea poems, which are still widely sung orally in modern times. In the late Ming and early Qing Dynasties, Tan Qian wrote Miscellaneous Jujube Trees and recorded Fuyang Jiangyu (also known as Fuyang Tea Fish Song). This ballad accuses the government of the deep suffering brought to tea farmers and fishermen. At that time, Han, the Zhejiang provincial judge, attached ballads to the memorial and dismissed the people.
Tea couplets are a very common form, a combination of literature and calligraphy. For example, the most famous poem "If you want to compare the West Lake with the West Lake, you will never be as beautiful as a beauty" is composed of Su Dongpo's poems "Drink rain after the first sight on the lake" and "Try baking new tea with Cao Fu". According to "Su Hang's Legacy", this couplet was hung in the teahouse of Ouxiangju, West Lake, Hangzhou. Tea couplets in Ming and Qing Dynasties are very rich, and many famous artists are sideways. Hang Shijun in Qing Dynasty (1696- 1773) wrote and recorded in cursive script: "A guest misses autumn, misses barefoot maids, drinks tea and enters the room, like a bearded slave." Jiang Xun wrote, official script records: "A few clean antique stickers with double hooks, Ou Xiang Xi is like trying new tea." Zheng Banqiao wrote an inscription for Yangzhou Qinglianzhai: "Celebrities have never been able to judge the water, and monks have been fighting for tea since ancient times." What is the inscription of Wangjiang Building in Chengdu: "Flower bowls are fragrant for a thousand years, and clouds shine on the first floor." These are influential tea parties. Moreover, there are not a few modern and contemporary people who write the poems of their predecessors as tea couplets.
Writing novels and tea novels are also common. In Ming Dynasty, Feng Menglong's Shi Yu Yan Ming included "Zhao Bosheng's tea shop meets Renzong". Although it only takes the tea shop as the scene, it reflects the prosperity of tea affairs in Song Dynasty from the side. There is a scene in Lan Ling's mini "Jin Ping Mei" in which "Wu Yueniang sweeps snow and makes tea", and Zhang Zhupo of A Qing Dynasty criticized it as "people crossing the street eat tea". Novels in the Qing Dynasty describe tea affairs in great quantities. Pu Songling's Strange Tales from a Lonely Studio, Li Ruzhen's Flowers in the Mirror, Wu's The Scholars, Liu E's Travels of the Old Disabled, His Street Lamp, His Legend of Heroes of Children and Zhou's Biography of Awakening Marriage have all written about "entertaining guests with tea". In particular, Cao Xueqin's Dream of Red Mansions talks about tea in nearly 300 places, which is exquisite and vivid and full of aesthetic value, which is beyond other works.
If tea novels are only vivid in plane, then tea dramas are realistic in three dimensions. There was a "tea interview" in Southern Opera in the Song and Yuan Dynasties, a tea boat was sold in Wang Shifu in Su Xiaoqing on a moonlit night in the Yuan Dynasty, tea was eaten in Water Margin by Feng Mingji in the Ming Dynasty, and tea was narrated in Yu Pei in Gao Lian. Li Qingzhao, a poet in the Song Dynasty, recorded an interesting story about her drinking tea with her husband Zhao Mingcheng in the preface to the Story of the Stone. In the Qing Dynasty, Hong Sheng wrote her family life full of cultural and artistic interests into the zaju Four Zen Volumes, which became the third fold of Dou Ming. Although Tang Xianzu, a great dramatist in Ming Dynasty, didn't write a special drama about tea, the article "Persuade Agriculture" in his Peony Pavilion artistically reappeared tea activities such as waving flags before rain, boiling fragrant tea in snow and fighting tea in spring.
The reason why we take pains to discuss all kinds of written forms about tea is actually to show the diversity of tea culture classics. Because there was an illusion at that time that only tea books, historical materials, tea methods and some notes belonged to the category of ancient books. If you look at the history of tea, you can naturally identify it like this. However, as an ancient document of tea culture, literature and art cannot be excluded, and even unearthed cultural relics such as calligraphy, painting, seal cutting and tea should be included. Otherwise, it is incomplete and unscientific. Even if traditional books are classified as classics, history, books and collections, then literary works cannot be excluded.
As for ancient tea books, they are naturally the most important and core part of China tea culture classics. I once said: "China is also the birthplace of tea books, and it is the country where Luyu Tea Classic, the world's leading tea history, was produced. The evolution of everything has a process of production and development, which often follows the ladder from primary to advanced. However, Lu Yu's "Tea Classics" was a precedent, and it pushed the Tea Classics to a high throne as soon as it appeared. This strange phenomenon often surprises successors. Later generations of tea books added a new style to this treasure house. But there have been difficulties and twists and turns, and there have also been low tides. Contemporary tea books, especially those in the new period, have really made great achievements and created greater glories. China tea culture has infinite vitality and incomparable cohesion, which closely links Chinese mainland, Hongkong and Taiwan Province Province. China Tea Book is a rare boutique in the world cultural treasure house, which greatly promotes the spread and popularization of tea in the world. " (Yan Shu, Zhejiang Photography Publishing House, September 1996, 1 Edition) Although these statements were made several years ago, I think they still apply today.
China's tea culture classics are vast, which is a multi-faceted cultural body and a colorful kaleidoscope. Because times are different and people are different, it not only contains a long-standing tradition of a nation, but also hides the exchange and convergence of "one person's psychology", "one era's psychology" and "one race's psychology". However, most of the contents reflected by this composite culture have not escaped from six fields, namely, about tea history, about tea tasting art, about science and technology culture, about tea laws and regulations, about related culture and about tea art thought.
Tracing back to the history of tea, people have been looking forward to tracing back to the source. Obviously, the historical materials of Tang, Song, Yuan, Ming and Qing dynasties are mostly clear and accurate. There is little controversy about drinking tea after the Western Han Dynasty, but the origin of tea history is not very clear. In Qing Dynasty, Liu Yuanchang wrote Tea History (1669 or so) and Huai Yu wrote Tea History Supplement (1677 or so), which mostly quoted predecessors' works and did not fundamentally solve the problem. The hazy origin of tea history is due to the lack of ancient books, which also illustrates the importance of literature from one side. However, even if there are only a few words, there are great differences because of the different views of users. At present, there are still different opinions about the origin of tea history: the most influential one is Lu Yu's Tea Classic, which says: "Tea is a drink, which originated from Shennong and was heard in Duke Zhou of Lu." Judging Yan Di's Shennong is based on Shennong's Herbal Classic and Shennong's Food Classic, which are all works of Shennong. Lu Yu first discussed the origin of tea history, and proposed for the first time that tea affairs began in Shennong, which naturally has the significance of academic history. However, due to later generations' textual research that Shennong Materia Medica Classic is a work of Han Dynasty, Lu Yu's statement is easily pushed down. Although many writings still adhere to and follow Shennong's theory, until today, some people still put forward different opinions. In addition, Gu, a great scholar in the early Qing Dynasty, put forward in the Record of Days: "After Qin people took Shu, they only had tea." The Postscript to Ancient Records (1063) written by Ouyang Xiu in the Northern Song Dynasty records that "the history of tea has existed since Wei and Jin Dynasties." Sikuquanshu, named "The Story of the Three Kingdoms: Drinking Tea", is regarded as a collection of talks in the South during the Song Dynasty, which is based on the description of replacing wine with tea in the biography of Wei Yao in Wu Zhi, and even denies the statement that "drinking tea or clouds began in Tianliang prison". Some people even say that drinking tea originated in the Western Han Dynasty, based on the words "make all the tea" and "buy tea in Wuyang" in Tong Yue by Wang Bao. As for the origin of the word tea, which is closely related to the origin of tea, especially whether "tea" and "Ming" were tea before Qin and Han dynasties, there are also different opinions. It seems that these can only be collected by new materials, and new archaeological discoveries and ethnological materials can make the dust settle. This also proves that the narrow concept of tea culture classics can't solve the problem, and it is very necessary to continue to collect and sort out relevant literature. Collecting and sorting out ancient books and documents is a hard and long-term process.
Tea tasting art is the core of China tea culture, and it is also the most recorded in ancient books. The art of quiet tea actually includes making tea, making tea and tasting tea. Good tea is the first element of tea tasting. Whether it is the place of origin, collection or production, it is necessary to acquire land, time and method. Cai Xiang wrote the Book of Tea in the Song Dynasty (1049 ~ 1053), and Fan Xiong wrote it in Xuanhe Beiyuan (1121~125). Many literati drink tea, some are temporary collections, and some are ground and baked with semi-finished products, from which they can appreciate the fun of homemade food. Crystal is another element of tea tasting. Zhang Dafu of the A Qing Dynasty even put crystals on tea products, thinking that "tea must be born in water, eight points of tea, and tea is also very good when it meets very water; Eight servings of water, ten servings of tea and eight servings of tea. " (Notes on Plum Blossom Cottage) However, the judgments of tea tasting experts in past dynasties are quite inconsistent. But to sum up, they all emphasize Qingyuan, sweet water, lively quality and light quality. When tasting tea, you should also choose utensils, pay attention to the simplicity and elegance of the pot or cup, the pot should have a beautiful rhyme and the cup should be small. Tea tasting should also talk about harmony with personality and environment: "Fried tea is not a wave, but a combination of personality and tea." "It passed on to the hermit in Gaoxi. Shi Lei had a foggy spring, and his mind was second to none. (Cha Liao Ji by Lu Shusheng in Ming Dynasty) Seven Kinds of Fried Tea by Xu Wei and Seven Kinds of Fried Tea by Feng Kebin in Ming Dynasty have similar views. At the same time, we should also appreciate the interest and artistic conception of cool breeze, bright moon, loose song, bamboo rhyme, plum blossom and snow pole. As for the methods of drinking tea, there have been many changes since the Han and Tang Dynasties, mainly including the methods of boiling tea, ordering tea, crude tea, ordering scented tea and making tea. But no matter what method, firewood, pots, utensils, temperature, color, fragrance and taste need to be paid attention to everywhere. Although these tea tasting arts are tedious, they are extremely interesting. As long as we follow the ancient books, we can appreciate the charm of classicism.
Science and technology culture is also described in ancient books and documents. Because the characters are written by literati, although they are interested in tea, except for a few people, most of them are not familiar with tea planting and do not pay attention to tea planting technology, so there are only some fragmentary records. But these words include the understanding of the biological characteristics of tea trees, tea tree propagation, tea garden management, tea tree pruning and tea picking. The description of tea-making methods reveals different fashions and pursuits due to the evolution of different times. There is another situation, although it is about tea-making etiquette, it is actually about culture. For example, before collecting tribute tea more than 1000 years ago, people gathered in the mountains to beat drums instead of thunder, so that tea buds could be shocked as soon as possible. Ouyang Xiu, a great writer in the Song Dynasty, wrote many poems about this incident, two of which read: "The valley is full of drums at night, and thousands of people cry for help." All trees wake up from the cold, and only this one is in bud. ""Xishan drum helps thunder and thunder, which makes the poem sprout green stems. "The two flags are sweet and lovely, and the tribute to the phoenix is particularly exquisite." When picking tea in early spring, before picking tea, you should drum and shout to let the mountain "wake up" the tea buds and let them sprout and grow. The picked tea leaves are fragrant and lovely, with two leaf buds, and then processed into "Shuangfeng tribute tea". On the surface, it is about tea picking and tea technology, but in fact it is about tea village customs and cultural psychology. In addition, there are a lot of contents about the geography of tea industry and the origin of famous tea in ancient books.
In the long-term feudal society, tea industry was one of the important economic sources of the dynasty, and it was also one of the lifeline and pillar industries of the national economy. Therefore, we should formulate tea policies, promulgate tea laws and regulations, collect and manage tea taxes, and establish and adjust tea production, circulation and consumption systems. , are issues that the government pays close attention to and needs to be solved. The sum of the systems, policies and regulations of governments at all levels to regulate the tea industry economy after the middle Tang Dynasty is called "tea policy". Tea administration in past dynasties was closely related to finance, national defense, culture and social life. It began in the Tang Dynasty, and was complete, rigorous and typical in the Song Dynasty. Among them, the policy of exchanging tea for horses has objectively played a positive role in promoting ethnic exchanges and economic development by controlling border areas with mainland tea and using border Ma Jiaqiang for internal rule. Tea-horse trade appeared for the first time in Tang Dynasty, but it didn't form a custom until the seventh year of Xining in Song Shenzong (1074). Since then, it has been implemented for a long time in Song Dynasty, Ming Dynasty and Qing Dynasty. Imperial edicts, decrees, regulations and memorials on tea tax, tribute tea, exclusive tea and tea-horse exchange. The records of tea laws and regulations in the literature after the Tang Dynasty are vast and clear at a glance.
There are a large number of tea poems, tea words, tea songs, tea poems, tea paintings, tea calligraphy, tea legends, tea proverbs, tea songs, tea dramas. There are many reasons for the marriage between tea and various cultures: tea has a quiet and elegant character and is a clear-headed and temperamental friend. It is common for literati to express friendship with tea after the middle Tang Dynasty. Tea can help literary thinking and poetry, and singing poetry while drinking tea is more delicious. Bai Juyi, a great poet in Tang Dynasty, was called "Tea Man" by his friends. He can be said to have been with tea all his life: "taste a bowl of tea and read a line of books"; "One or two spoonfuls of tea at night, Qiu Ge counts three"; Or have a cup of tea, or recite a poem. Lu Tong, who loves tea very much, said romantically and exaggeratedly: "Three bowls are only 5,000 volumes of words." . Wang Ling, a researcher at the Beijing Academy of Social Sciences, talked about the changes in the status of tea and wine from the Han Dynasty to the Tang Dynasty, and brilliantly summed it up as "from the wine-led poetry team to tea as the soul of poetry". Tea, elegant and meaningful, has great connotation and capacity. It can always taste all kinds of tastes and constantly produce all kinds of new artistic conception. Therefore, there are few great literati in China who are not attached to tea. Almost all famous poets have tea poems, famous painters have tea paintings and famous calligraphers have tea posts. However, literati and poets like drinking activities, which are mostly combined with elegant art. Tea poems and paintings describe the scenes and personal feelings of literati and Taoist priests drinking tea. Because the people have been engaged in tea production for a long time, they often adopt literary forms that people like to see and hear, focusing on the idea of planting tea, making tea, drinking tea, making tea as friends and benefiting the world. Among them, there are many touching and inspiring works, which have become the mother and cradle of upper-class culture. Records in ancient books and documents provide many vivid prototypes, which are also conducive to analysis and comparison.
Although the records in tea culture classics are mostly specific people and things on the surface, from a deeper perspective and thinking, we can gain insight into the profoundness and broadness of tea art.