본 논문은 중국 문명 초기에 중국인들이 어떻게 인문적 사유를 시작했을까에 대해 중국 초기 전래 문헌의 기록을 중심으로 대략적인 모습을 살펴보는 것을 목적으로 한다. 고대 중국인들이 죽음에 대해 진행했던 인문적 사유방식에서 도가는 인간의 삶도 문명의 틀에서 벗어나 자연적 인간의 모습을 유지할 것을 강조하나 유가는 끊 임없이 인간의 행동과 사유의 틀을 만들어 가는 문명 창조의 방향으로 사유를 진행 한다. 鬼神의 개념이 중국 문명 초기에 자주 등장한 점에 주목하여, 문명 초기의 사 람이 우주와 소통할 수 있었던 초월적 능력을 갖고 있었던 인간인가라는 의문을 제 시하였다. 그리고 문명의 발달과 함께 인간이 본래 갖고 있었던 초월적 능력을 상실 하였을 가능성을 제시하고, 후대의 문학이론이나 종교사상에서 끊임없이 그러한 능 력을 상실하기 이전으로 회귀하려는 향수와 같은 본능적 성향이 드러남을 예시하였 다. 즉 문학창작에서 추구하는 이상적 경지는 만물에 잠재하는 神的인 靈性을 묘사 할 수 있어야, 그 귀신을 감동시킬 수 있음을 문학이론에서 줄곧 언급한 것이다. 이 러한 경지는 도가에서 無爲 自然 坐忘에 이르거나, 불교에서 禪定을 통해 滅盡定에 다다른 지점과 맞닿아 있다. 다시 말해, 이러한 경지는 단어는 다르지만 같은 지점으로 문학 종교 철학 예술 등에서 최고의 지점에 도달하고자 하는 이의 공통된 방향성 이며, 문명 이전의 無量劫의 삶 속에서 유지되어왔던 인간 본연의 모습에 대한 아련 한 향수일 것이다.

This study investigated the Sachanbalgi, which record the royal feasts given by the royal family of the Joseon Dynasty of Korea. These records are contained within the Gungjung Balgi, which recorded the types and quantity of items used in royal court ceremonies. The Eumsikbalgi is the general name for the records of food found within this document. Using these Eumsikbalgi, and in particular the Sachanbalgi, this study investigated the food eaten and bestowed by the Joseon royal family. The Sachanbalgi describes four categories or occasions of feasts: royal birthdays, childbirth, royal weddings, and funerals. These records allow us to reconstruct who the attendees were and what the table settings and food were for instances not directly indicated in oral records, books, or other documents. The food at these Sachan (feasts) was diverse, being related to the specific event, and its contents varied based on the position of the person who was receiving the food. Usually, Bab (rice) was not found at a Sachanbalgi, and only on two occasions were meals with Bab observed. Specifically, it was served with Gwaktang (seaweed soup) at a childbirth feast. There were seven kinds of soups and stews that appeared in the Sachanbalgi: Gwaktang, Yeonpo (octopus soup), Japtang (mixed food stew), Chogyetang (chilled chicken soup), Sinseonro (royal hot pot), and Yukjang (beef and soybean paste). Nureumjeok (grilled brochette) and Saengchijeok (pheasant), and Ganjeonyueo (pan-fried cow liver fillet) and Saengseonjeonyueo (pan-fried fish fillet) were eaten. Yangjeonyueo, Haejeon, Tigakjeon (pan-fried kelp) and other dishes, known and unknown, were also recorded. Boiled meat slices appeared at high frequency (40 times) in the records; likewise, 22 kinds of rice cake and traditional sweets were frequently served at feasts. Five kinds of non-alcoholic beverages were provided. Seasonal fruits and nuts, such as fresh pear or fresh chestnut, are thought to have been served following the event. In addition, a variety of dishes including salted dry fish, boiled dish, kimchi, fruit preserved in honey, seasoned vegetables, mustard seeds, fish, porridge, fillet, steamed dishes, stir-fried dishes, vegetable wraps, fruit preserved in sugar, and jellied foods were given to guests, and noodles appear 16 times in the records. Courtiers were given Banhap, Tanghap, Myeonhap, wooden bowls, or lunchboxes. The types of food provided at royal events tracked the season. In addition, considering that for feasts food of the royal household was set out for receptions of guests, cooking instructions for the food in the lunchbox-type feasts followed the cooking instructions used in the royal kitchen at the given time. Previous studies on royal cuisine have dealt mostly with the Jineosang presented to the king, but in the Sachanbalgi, the food given by the royal family to its relatives, retainers, and attendants is recorded. The study of this document is important because it extends the knowledge regarding the food of the royal families of the Joseon Dynasty. The analysis of Sachanbalgi and the results of empirical research conducted to reconstruct the precise nature of that food will improve modern knowledge of royal cuisine.

Chinese funeral is thought to be an important method to show filial respect to parents by confucianist from ancient time and was very important in each ancient dynasty of China. Not only the funeral rite was complex and diversiform, but also a kind of strict hierarchy came into being in the developing progress of funeral. The hierarchy of funeral rite germed in far-away ancient China, was founded during Qin and Han dynasty in China, had it’s legal status during Tang and Song dynasty in China, and shrinked in Qing dynasty. In the end, the hierarchy of funeral rite was abolished politically after the foundation of new government in morden time. The hierarchy of old funeral rite showed the social status of the dead person. Historily it helped the ancient governor to stabilize hierarchical domination like other rites, systems and laws in ancient China. However, during the final stage of Qing dynasty, the ideals of freedom, democracy, and equality from Europe were introduced to Chinese. Following that, European funeral rite entered in China and affected Chinese traditional funeral dramatically. Under the influence of European funeral rite, people in China began to give up the Chinese traditional complex hierarchical funeral rite. Even the government of the day announced and called for a new simple equal funeral in China. The new funeral was accepted by many Chinese gradually and The traditional hierarchical funeral of Chinese started to disappear. And then, after a new Chinese government, the Pople’s Republic of China was set up, a special administrative department which aimed to remove the old complex hierarchical funeral and to guide a new modern funeral was also instituted. Thus, the hierarchy of funeral died politically. Then, the funeral exists in China not as a role of helping to stabilize the hierarchical dominaion but as a role of reducing sadness of losing a family member and strengthen links of the alive family members and so on. This paper will study the development and disappearance of Chinese funeral hierarchy by observing Chinese funeral from ancient to nowdays.