古人一日(ri)三餐制的由來及典故
餐制(zhi)(zhi)是(shi)一(yi)個(ge)民族(zu)為(wei)維持生(sheng)存和(he)發展需要而自然(ran)形成的(de)每日飲食(shi)次數和(he)飲食(shi)時間,是(shi)飲食(shi)制(zhi)(zhi)度的(de)重要組(zu)成部分(fen)。在我國,餐制(zhi)(zhi)的(de)出現是(shi)在進人農(nong)耕(geng)社(she)會以后的(de)事。下(xia)面瑞文網小編為(wei)大家整(zheng)理(li)了古人一(yi)日三餐制(zhi)(zhi)的(de)由來及典故。
在那茹毛飲(yin)血的遠古(gu)(gu)時(shi)(shi)代(dai),先民以獵取野(ye)獸、采集(ji)野(ye)果為(wei)生(sheng),沒有(you)食(shi)物貯(zhu)藏(zang),過著住無(wu)定(ding)(ding)居、食(shi)無(wu)定(ding)(ding)時(shi)(shi)的生(sheng)活(huo),因(yin)而(er)也就無(wu)餐制(zhi)(zhi)而(er)言。只有(you)在農業、畜牧業產(chan)生(sheng)后并得(de)到了一定(ding)(ding)的發展,谷物和畜產(chan)品(pin)有(you)了一定(ding)(ding)的儲蓄,人(ren)們的食(shi)物有(you)了相對的保障,才會逐漸(jian)形成與當(dang)時(shi)(shi)的生(sheng)產(chan)和生(sheng)活(huo)相適應的餐制(zhi)(zhi)。然而(er),由于(yu)缺(que)乏文獻(xian)記載和考古(gu)(gu)材料,我們今天難以清楚地了解上(shang)(shang)古(gu)(gu)先民的餐制(zhi)(zhi),就目前而(er)言,學術界認為(wei)商代(dai)是(shi)(shi)實行(xing)(xing)兩(liang)(liang)餐制(zhi)(zhi)的,其(qi)依據(ju)是(shi)(shi)甲骨文中(zhong)(zhong)有(you)“大食(shi)”、“小食(shi)”的記載。據(ju)董(dong)作賓的《殷歷譜》,商代(dai)的紀時(shi)(shi)法中(zhong)(zhong)稱(cheng)上(shang)(shang)午九(jiu)、十時(shi)(shi)為(wei)“大食(shi)”,下午四、五時(shi)(shi)為(wei)“小食(shi)”。當(dang)兩(liang)(liang)餐的時(shi)(shi)間(jian)已形成慣制(zhi)(zhi)才被納為(wei)時(shi)(shi)辰專名。至于(yu)兩(liang)(liang)餐制(zhi)(zhi)何(he)時(shi)(shi)轉變為(wei)三餐制(zhi)(zhi),即今日(ri)人(ren)們日(ri)常生(sheng)活(huo)中(zhong)(zhong)通行(xing)(xing)的一日(ri)三餐制(zhi)(zhi)是(shi)(shi)何(he)時(shi)(shi)確立的,眾說紛紜(yun),莫衷一是(shi)(shi)。
《中(zhong)(zhong)(zhong)國(guo)(guo)(guo)飲食(shi)史》和《中(zhong)(zhong)(zhong)國(guo)(guo)(guo)春秋(qiu)戰國(guo)(guo)(guo)習(xi)(xi)俗(su)(su)史》都認(ren)(ren)為(wei):“大概在(zai)戰國(guo)(guo)(guo)末年,一日(ri)(ri)三(san)(san)(san)餐(can)(can)(can)制(zhi)已得到(dao)社會的廣泛認(ren)(ren)可而(er)(er)得以(yi)(yi)推(tui)廣開(kai)來。”一些文(wen)化史、古(gu)文(wen)獻學(xue)、民(min)俗(su)(su)學(xue)等方面的專(zhuan)著如陳直《漢(han)(han)書(shu)新證》、韓養(yang)民(min)《秦漢(han)(han)文(wen)化史》、烏丙安《中(zhong)(zhong)(zhong)國(guo)(guo)(guo)民(min)俗(su)(su)史》等普遍認(ren)(ren)為(wei):我(wo)國(guo)(guo)(guo)三(san)(san)(san)餐(can)(can)(can)制(zhi)較(jiao)早,古(gu)稱“三(san)(san)(san)食(shi)”,和今日(ri)(ri)相同,分早、午(wu)、晚三(san)(san)(san)頓。胡新生(sheng)在(zai)《談古(gu)代(dai)日(ri)(ri)常生(sheng)活中(zhong)(zhong)(zhong)的“三(san)(san)(san)食(shi)”習(xi)(xi)慣》中(zhong)(zhong)(zhong)指(zhi)出(chu):一日(ri)(ri)三(san)(san)(san)餐(can)(can)(can)制(zhi)“至(zhi)少(shao)在(zai)兩千年以(yi)(yi)前的春秋(qiu)戰國(guo)(guo)(guo)時(shi)代(dai)即已形成(cheng)(cheng)(cheng)”。飲食(shi)學(xue)界的向春階認(ren)(ren)為(wei)“到(dao)漢(han)(han)代(dai)以(yi)(yi)后,三(san)(san)(san)餐(can)(can)(can)制(zhi)才(cai)比較(jiao)普遍起(qi)來”，姚偉(wei)鈞在(zai)《中(zhong)(zhong)(zhong)國(guo)(guo)(guo)傳統飲食(shi)禮俗(su)(su)研(yan)究》中(zhong)(zhong)(zhong)指(zhi)出(chu)“漢(han)(han)唐時(shi)期(qi),是(shi)(shi)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)三(san)(san)(san)餐(can)(can)(can)制(zhi)習(xi)(xi)俗(su)(su)確(que)立與鞏固(gu)時(shi)期(qi)”,而(er)(er)黃金貴則根據其餐(can)(can)(can)食(shi)詞研(yan)究,認(ren)(ren)為(wei):“ 一日(ri)(ri)三(san)(san)(san)餐(can)(can)(can)的觀(guan)念與詞語的出(chu)現,無疑是(shi)(shi)一日(ri)(ri)三(san)(san)(san)餐(can)(can)(can)制(zhi)成(cheng)(cheng)(cheng)為(wei)定制(zhi)的標(biao)志,故(gu)可以(yi)(yi)斷言:從元代(dai)起(qi)三(san)(san)(san)餐(can)(can)(can)制(zhi)正(zheng)式形成(cheng)(cheng)(cheng)。”從以(yi)(yi)上幾種觀(guan)點可見:我(wo)國(guo)(guo)(guo)三(san)(san)(san)餐(can)(can)(can)制(zhi)確(que)立時(shi)間從戰國(guo)(guo)(guo)說(shuo),到(dao)漢(han)(han)唐說(shuo),直至(zhi)元代(dai)說(shuo),相差了近(jin)兩千年，各(ge)執其辭,由(you)于衡量三(san)(san)(san)餐(can)(can)(can)制(zhi)確(que)立的標(biao)準不一,故(gu)也難以(yi)(yi)達成(cheng)(cheng)(cheng)共識。
《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·膳夫(fu)》:“ 王(wang)(wang)(wang)(wang)(wang)日(ri)(ri)(ri)一(yi)(yi)舉(ju),鼎(ding)(ding)十有(you)二,物(wu)皆有(you)俎。”鄭玄(xuan)注:“殺牲(sheng)盛(sheng)(sheng)(sheng)饌(zhuan)(zhuan)(zhuan)(zhuan)曰舉(ju)”《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·內(nei)饔(yong)》:“ 王(wang)(wang)(wang)(wang)(wang)舉(ju),則(ze)陳其(qi)鼎(ding)(ding)俎、以牲(sheng)體實(shi)之。”《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·醢(hai)人(ren)(ren)》:“王(wang)(wang)(wang)(wang)(wang)舉(ju),則(ze)共(gong)醢(hai)六(liu)十甕(weng)。”《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·醯人(ren)(ren)》:“王(wang)(wang)(wang)(wang)(wang)舉(ju),則(ze)共(gong)齊(qi)菹醯物(wu)六(liu)十甕(weng)”從(cong)膳夫(fu)、內(nei)饔(yong)、醢(hai)人(ren)(ren)、醯人(ren)(ren)職記載看,“王(wang)(wang)(wang)(wang)(wang)舉(ju)”,要陳十二鼎(ding)(ding)(正鼎(ding)(ding)九,陪鼎(ding)(ding)三(san)),并配有(you)俎,以牲(sheng)體實(shi)于(yu)鼎(ding)(ding)、俎,還有(you)醢(hai)醬六(liu)十甕(weng),醯醬六(liu)十甕(weng)。這證明(ming)王(wang)(wang)(wang)(wang)(wang)每日(ri)(ri)(ri)一(yi)(yi)“舉(ju)”時,列(lie)鼎(ding)(ding)設俎,擁有(you)豐(feng)盛(sheng)(sheng)(sheng)的(de)(de)(de)肴(yao)(yao)饌(zhuan)(zhuan)(zhuan)(zhuan)。豐(feng)盛(sheng)(sheng)(sheng)的(de)(de)(de)肴(yao)(yao)饌(zhuan)(zhuan)(zhuan)(zhuan)并不僅為(wei)王(wang)(wang)(wang)(wang)(wang)食(shi)用(yong)(yong)而(er)(er)烹(peng)制,而(er)(er)主要是(shi)(shi)為(wei)祭(ji)(ji)而(er)(er)制作,在先秦禮(li)(li)(li)樂制度下,食(shi)前必(bi)祭(ji)(ji),以示不忘(wang)先祖(zu),所以《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·膳夫(fu)》曰:“ 以樂侑食(shi),膳夫(fu)授祭(ji)(ji),品(pin)嘗食(shi),王(wang)(wang)(wang)(wang)(wang)乃食(shi)。”王(wang)(wang)(wang)(wang)(wang)在祭(ji)(ji)先祖(zu)以后才食(shi)用(yong)(yong)盛(sheng)(sheng)(sheng)饌(zhuan)(zhuan)(zhuan)(zhuan)。祭(ji)(ji)必(bi)須(xu)在人(ren)(ren)食(shi)用(yong)(yong)前,《禮(li)(li)(li)記·曲禮(li)(li)(li)》的(de)(de)(de)“悛余(yu)(yu)不祭(ji)(ji)”,就(jiu)(jiu)是(shi)(shi)指不能用(yong)(yong)食(shi)剩的(de)(de)(de)食(shi)品(pin)祭(ji)(ji)祖(zu)祭(ji)(ji)神(shen)。祭(ji)(ji)祀(si)的(de)(de)(de)食(shi)品(pin)必(bi)須(xu)是(shi)(shi)人(ren)(ren)未食(shi)的(de)(de)(de)`潔(jie)凈(jing)食(shi)品(pin)。《淮南子(zi)·說山訓(xun)》亦言:“ 先祭(ji)(ji)而(er)(er)后饗則(ze)可,先饗而(er)(er)后祭(ji)(ji)則(ze)不可。”王(wang)(wang)(wang)(wang)(wang)每日(ri)(ri)(ri)一(yi)(yi)餐擁有(you)豐(feng)盛(sheng)(sheng)(sheng)的(de)(de)(de)肴(yao)(yao)饌(zhuan)(zhuan)(zhuan)(zhuan),而(er)(er)其(qi)余(yu)(yu)餐則(ze)食(shi)用(yong)(yong)悛余(yu)(yu)。《禮(li)(li)(li)記·玉藻》:“ 皮(pi)弁(bian)以日(ri)(ri)(ri)視(shi)朝(chao),遂以食(shi)。日(ri)(ri)(ri)中而(er)(er)悛。”此(ci)謂天(tian)子(zi)戴皮(pi)弁(bian)視(shi)朝(chao)后朝(chao)食(shi),而(er)(er)日(ri)(ri)(ri)中食(shi)朝(chao)食(shi)之余(yu)(yu)饌(zhuan)(zhuan)(zhuan)(zhuan)。《周(zhou)(zhou)(zhou)禮(li)(li)(li)·天(tian)官(guan)(guan)·膳夫(fu)》:“王(wang)(wang)(wang)(wang)(wang)齊(qi),日(ri)(ri)(ri)三(san)舉(ju)。”齊(qi)即齋(zhai)(zhai)之假字。《說文·示部》:“齋(zhai)(zhai),戒絮也(ye)。”王(wang)(wang)(wang)(wang)(wang)在齋(zhai)(zhai)戒日(ri)(ri)(ri)為(wei)表示在祭(ji)(ji)祀(si)前的(de)(de)(de)潔(jie)凈(jing)、虔敬,不用(yong)(yong)剩余(yu)(yu)的(de)(de)(de)牲(sheng)肉,一(yi)(yi)日(ri)(ri)(ri)內(nei)三(san)次(ci)殺牲(sheng)。也(ye)就(jiu)(jiu)是(shi)(shi)說齋(zhai)(zhai)戒日(ri)(ri)(ri)王(wang)(wang)(wang)(wang)(wang)每次(ci)用(yong)(yong)餐都殺牲(sheng)盛(sheng)(sheng)(sheng)饌(zhuan)(zhuan)(zhuan)(zhuan),這“日(ri)(ri)(ri)三(san)舉(ju)”就(jiu)(jiu)意味著王(wang)(wang)(wang)(wang)(wang)一(yi)(yi)日(ri)(ri)(ri)三(san)餐。所以,根據《周(zhou)(zhou)(zhou)禮(li)(li)(li)記載斷言,王(wang)(wang)(wang)(wang)(wang)膳食(shi)實(shi)行(xing)的(de)(de)(de)是(shi)(shi)三(san)餐制。
鄭(zheng)玄注《周(zhou)禮(li)》“膳夫”職(zhi)(zhi)云:“ 燕食(shi)(shi)(shi),謂(wei)日中(zhong)與夕(xi)食(shi)(shi)(shi)。”“燕食(shi)(shi)(shi)”相對于(yu)陳鼎設俎的朝食(shi)(shi)(shi)“舉”而言(yan)(yan)(yan),是比較隨意(yi)的用餐,一日中(zhong)指日中(zhong)與夕(xi)食(shi)(shi)(shi)兩餐食(shi)(shi)(shi)用朝食(shi)(shi)(shi)的剩余(yu)牲肉。《周(zhou)禮(li)》“膳夫”職(zhi)(zhi)賈公(gong)彥疏也認為:王“一日食(shi)(shi)(shi)有三(san)時,同食(shi)(shi)(shi)一舉”。《禮(li)記·玉藻》載(zai):諸(zhu)侯(hou)(hou)“夕(xi)深衣,祭(ji)牢(lao)肉”。鄭(zheng)玄注:“ 天(tian)子(zi)(zi)言(yan)(yan)(yan)日中(zhong),諸(zhu)侯(hou)(hou)言(yan)(yan)(yan)夕(xi),天(tian)子(zi)(zi)言(yan)(yan)(yan)悛,諸(zhu)侯(hou)(hou)言(yan)(yan)(yan)祭(ji)牢(lao)肉,互相挾。”可見(jian),在《周(zhou)禮(li)》、《禮(li)記》經文中(zhong)都已有關于(yu)天(tian)子(zi)(zi)、諸(zhu)侯(hou)(hou)每日三(san)次(ci)食(shi)(shi)(shi)的記載(zai),分別是朝食(shi)(shi)(shi)、日中(zhong)、夕(xi)食(shi)(shi)(shi)。
三(san)餐的具(ju)體(ti)時(shi)(shi)間,《后漢(han)書·五行志》劉昭注引(yin)《洪范五行傳》 鄭玄注:“ 平旦(dan)至(zhi)(zhi)食(shi)(shi)時(shi)(shi)為(wei)(wei)日(ri)之(zhi)(zhi)朝,隅中(zhong)(zhong)至(zhi)(zhi)日(ri)昳為(wei)(wei)日(ri)之(zhi)(zhi)中(zhong)(zhong),晡時(shi)(shi)至(zhi)(zhi)黃昏為(wei)(wei)日(ri)之(zhi)(zhi)夕。”“食(shi)(shi)時(shi)(shi)”同(tong)于卜辭(ci)中(zhong)(zhong)的“大食(shi)(shi)”,約早上(shang)(shang)7-9時(shi)(shi)。“隅中(zhong)(zhong)”指在(zai)(zai)“正(zheng)(zheng)中(zhong)(zhong)”之(zhi)(zhi)前(qian)(qian)(qian)將(jiang)到中(zhong)(zhong)午(wu)的時(shi)(shi)候。《淮南(nan)子·天文(wen)(wen)訓》:“日(ri)出(chu)于餳(xing)谷,……至(zhi)(zhi)于桑野,是(shi)謂晏食(shi)(shi)。至(zhi)(zhi)于衡陽,是(shi)謂隅中(zhong)(zhong)。至(zhi)(zhi)于昆(kun)吾,是(shi)謂正(zheng)(zheng)中(zhong)(zhong)。”其“隅中(zhong)(zhong)”是(shi)在(zai)(zai)正(zheng)(zheng)中(zhong)(zhong)之(zhi)(zhi)前(qian)(qian)(qian)。《史記·天官書》:“旦(dan)至(zhi)(zhi)食(shi)(shi),為(wei)(wei)麥，食(shi)(shi)至(zhi)(zhi)日(ri)昳,為(wei)(wei)稷，昳至(zhi)(zhi)餔,為(wei)(wei)黍(shu)。”“晡”同(tong)“餔”。《說(shuo)文(wen)(wen)·食(shi)(shi)部》釋(shi)“餔”為(wei)(wei)“日(ri)加(jia)申(shen)時(shi)(shi)食(shi)(shi)也”。清人王(wang)筠《說(shuo)文(wen)(wen)解字句讀》云:“ 謂日(ri)加(jia)申(shen)之(zhi)(zhi)時(shi)(shi)食(shi)(shi)謂之(zhi)(zhi)餔也。日(ri)加(jia)某者,古(gu)語也。”“申(shen)時(shi)(shi)”一(yi)般在(zai)(zai)下(xia)午(wu)3-5時(shi)(shi)。朝食(shi)(shi)“平旦(dan)至(zhi)(zhi)食(shi)(shi)時(shi)(shi)”是(shi)從日(ri)出(chu)到上(shang)(shang)午(wu)7時(shi)(shi)之(zhi)(zhi)前(qian)(qian)(qian)。《禮(li)記·內則》中(zhong)(zhong)說(shuo):“ 男女(nv)未(wei)冠笄者,……昧爽而朝,問何食(shi)(shi)飲矣,若已(yi)食(shi)(shi)則退,若未(wei)食(shi)(shi),則佐(zuo)長者視具(ju)。”這(zhe)是(shi)指未(wei)成年的男女(nv),在(zai)(zai)天色微明時(shi)(shi)要去向父(fu)母請安、問候長輩的朝食(shi)(shi)。日(ri)中(zhong)(zhong)“隅中(zhong)(zhong)至(zhi)(zhi)日(ri)昳”是(shi)正(zheng)(zheng)午(wu)之(zhi)(zhi)前(qian)(qian)(qian)至(zhi)(zhi)日(ri)開始西斜下(xia)午(wu)2時(shi)(shi)之(zhi)(zhi)間,這(zhe)正(zheng)(zheng)是(shi)中(zhong)(zhong)午(wu)時(shi)(shi)間。日(ri)中(zhong)(zhong)即晝(zhou)食(shi)(shi),漢(han)代也稱作“食(shi)(shi)象(xiang)”。《說(shuo)文(wen)(wen)·食(shi)(shi)部》釋(shi)“食(shi)(shi)象(xiang)”為(wei)(wei)“晝(zhou)食(shi)(shi)也,從食(shi)(shi)、象(xiang)聲”。
清(qing)人(ren)段(duan)玉(yu)裁說:“ 此猶朝曰(yue)饔、夕曰(yue)飧(sun)也,晝食(shi)(shi)(shi)(shi)曰(yue)食(shi)(shi)(shi)(shi)象。”可見,中(zhong)(zhong)食(shi)(shi)(shi)(shi)一般是在(zai)(zai)正午時刻。夕食(shi)(shi)(shi)(shi)“晡時至(zhi)黃(huang)(huang)昏(hun)”,即(ji)時至(zhi)黃(huang)(huang)昏(hun),為(wei)(wei)下午5時至(zhi)天(tian)(tian)將黑(hei)的(de)(de)黃(huang)(huang)昏(hun)之(zhi)間(jian)。夕食(shi)(shi)(shi)(shi)在(zai)(zai)先秦(qin)稱為(wei)(wei)“飧(sun)”。《周禮·天(tian)(tian)官·宰夫(fu)》鄭司農注:“ 飧(sun), 夕食(shi)(shi)(shi)(shi)也。”《說文·食(shi)(shi)(shi)(shi)部(bu)》:“ 飧(sun),餔也,申時食(shi)(shi)(shi)(shi)也。”孫詒讓認為(wei)(wei)“飧(sun)本為(wei)(wei)鋪(pu)食(shi)(shi)(shi)(shi),引申為(wei)(wei)凡食(shi)(shi)(shi)(shi)物之(zhi)稱。《蜀石經》作‘飧(sun),夕食(shi)(shi)(shi)(shi)也’。”從朝食(shi)(shi)(shi)(shi)、日中(zhong)(zhong)與(yu)(yu)夕食(shi)(shi)(shi)(shi)三(san)(san)餐的(de)(de)時間(jian)看,與(yu)(yu)商代一日兩餐的(de)(de)“大食(shi)(shi)(shi)(shi)”和(he)(he)“小食(shi)(shi)(shi)(shi)”相比有明(ming)(ming)顯(xian)變化,一是朝食(shi)(shi)(shi)(shi)的(de)(de)時間(jian)比大食(shi)(shi)(shi)(shi)時間(jian)早,而(er)夕食(shi)(shi)(shi)(shi)時間(jian)則比小食(shi)(shi)(shi)(shi)時間(jian)遲,這是比較符合(he)飲食(shi)(shi)(shi)(shi)規律的(de)(de)。因為(wei)(wei)三(san)(san)餐制有日中(zhong)(zhong)一餐,將早、晚餐時間(jian)相對提前與(yu)(yu)推遲,拉開了三(san)(san)餐之(zhi)間(jian)的(de)(de)間(jian)隔時間(jian)。二是三(san)(san)餐制中(zhong)(zhong)的(de)(de)朝食(shi)(shi)(shi)(shi)在(zai)(zai)天(tian)(tian)微明(ming)(ming)后(hou)時間(jian)段(duan)內,夕食(shi)(shi)(shi)(shi)在(zai)(zai)天(tian)(tian)色將黑(hei)時間(jian)段(duan)內,這種(zhong)飲食(shi)(shi)(shi)(shi)時間(jian)安(an)排更適合(he)于古人(ren)“日出而(er)作,日入而(er)息(xi)”的(de)(de)生產和(he)(he)生活狀(zhuang)況。
【古人一日三餐制(zhi)的由來及典故】相關文章：
關于古人智慧的19個歷史典故04-28
小雪節氣的由來歷史典故09-24
先發制人后發制于人歷史典故08-25
中國各省省名之由來的歷史典故09-28
剪紙的由來及種類02-16
有關日久見人心的由來歷史典故09-12
剪紙的由來及傳說故事01-07
元旦的由來及飲食風俗12-18
黃庭堅典故軼事及簡介09-01