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This paper approaches manners of taking tea within the framework of folklore and science.
First and foremast the custom of taking tea is looked into by viewing folk songs to gain reliable grounds of argument that the custom of taking tea is folk culture, According to folk songs a tea is consumed as medicine or favorite beverage and also used as sacred drink to dedicate to Buddha, ancestors and Heaven. So to speak it is proven that people made discriminatory use of tea for daily life and for ritual.
Secondly it is examined through practice of the tea ceremony(行茶法) among people enjoying tea(茶人) that how the custom of taking tea is developed for generations. It is divided in three ways: Jeonda(煎茶), Paengda(烹茶), Jeomda(點茶). Jeonda is to put leaves-tea(葉茶, 잎차) in a teapot, to pour hot water into the pot and infuse tea. Paengda is to put compressed block-like tea(餠茶, 떡차) or dust tea(抹茶) in a kettle and boil it. Jeomda is to put dust tea in a tea set, to pour hot water into and stir it with a tea brush(茶?). It is generally found that Paengda of compressed block-like tea made the main stream in the era of the Three Kingdoms. Jeomda of compressed block-like tea was introduced and came into vogue in the period of Kory? dynasty and after Japanese Invasion of Korea in 1592 it is transformed into Jeonda of leaves-tea.
Next the efficacy of tea recorded in ancient literatures is inquired out. It is written down that the tea is efficacious against a cold, digestion, indigestion, urination, a bum, counteracting poison, a headache, heartburn, gonorrhea, malaria, typhoid fever, palsy and obesity. For that reasons successive generations of tea people(茶人) have said that tea is temarkably good for mind(心), body(身) and behavior(行) and therefore it is more than only just drink.
It is scientifically examined that what kinds of ingredients make tea come into effect. The principle ingredients of tea are catechin, caffeine, amino acids, diverse vitamins, saponin, dietary fiber, inorganic substances, chlorophyll, flavonol derivatives, fluorine and so on. These are composed of both water-soluble and fat-soluble ingredients. In addiction ingredients of a nutrition-supply function, a faculty of sensation and a function of a living body make tea work as health beverages.
It is discussed the plan of scientific succession of the taking-tea custom The topic of scientific succession is considered differently according as the tea is for everyday life or for ritual. Since daily life-tea is taken as favorite drink and medicine, it is required that color, flavor and savor be variously developed capturing the public fancy and that the spread of functional tea be promoted. The spirit of tea, "impartial method"(中正), should be continued to straightly and smoothly succeed the custom of taking tea. On this account it is concretely presented "impartial method" that makes the supreme taste of tea.
First and foremast the custom of taking tea is looked into by viewing folk songs to gain reliable grounds of argument that the custom of taking tea is folk culture, According to folk songs a tea is consumed as medicine or favorite beverage and also used as sacred drink to dedicate to Buddha, ancestors and Heaven. So to speak it is proven that people made discriminatory use of tea for daily life and for ritual.
Secondly it is examined through practice of the tea ceremony(行茶法) among people enjoying tea(茶人) that how the custom of taking tea is developed for generations. It is divided in three ways: Jeonda(煎茶), Paengda(烹茶), Jeomda(點茶). Jeonda is to put leaves-tea(葉茶, 잎차) in a teapot, to pour hot water into the pot and infuse tea. Paengda is to put compressed block-like tea(餠茶, 떡차) or dust tea(抹茶) in a kettle and boil it. Jeomda is to put dust tea in a tea set, to pour hot water into and stir it with a tea brush(茶?). It is generally found that Paengda of compressed block-like tea made the main stream in the era of the Three Kingdoms. Jeomda of compressed block-like tea was introduced and came into vogue in the period of Kory? dynasty and after Japanese Invasion of Korea in 1592 it is transformed into Jeonda of leaves-tea.
Next the efficacy of tea recorded in ancient literatures is inquired out. It is written down that the tea is efficacious against a cold, digestion, indigestion, urination, a bum, counteracting poison, a headache, heartburn, gonorrhea, malaria, typhoid fever, palsy and obesity. For that reasons successive generations of tea people(茶人) have said that tea is temarkably good for mind(心), body(身) and behavior(行) and therefore it is more than only just drink.
It is scientifically examined that what kinds of ingredients make tea come into effect. The principle ingredients of tea are catechin, caffeine, amino acids, diverse vitamins, saponin, dietary fiber, inorganic substances, chlorophyll, flavonol derivatives, fluorine and so on. These are composed of both water-soluble and fat-soluble ingredients. In addiction ingredients of a nutrition-supply function, a faculty of sensation and a function of a living body make tea work as health beverages.
It is discussed the plan of scientific succession of the taking-tea custom The topic of scientific succession is considered differently according as the tea is for everyday life or for ritual. Since daily life-tea is taken as favorite drink and medicine, it is required that color, flavor and savor be variously developed capturing the public fancy and that the spread of functional tea be promoted. The spirit of tea, "impartial method"(中正), should be continued to straightly and smoothly succeed the custom of taking tea. On this account it is concretely presented "impartial method" that makes the supreme taste of tea.
목차
Ⅰ. 차 민요를 통해 본 음다 풍속
Ⅱ. 음다 풍속의 변천 양상
Ⅲ. 옛문헌에 나타난 차의 효능
Ⅳ. 차 성분의 과학적 분석
Ⅴ. 음다 풍속의 과학적 계승
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「飮茶 風俗과 과학」에 대한 토론문
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