『齊民要術』에 보이는 動植物의 배양과 胡漢 農業文化의 融合

Abstract

Qimimyaoshu is valued as a book which has compiled in itself all the agricultural textbooks of ancient China. The compilation of agricultural textbooks represent that the compilation of agricultural techniques and agricultural skills have been compiled altogether. The remarkable thing is why the agricultural textbooks like those have been written in Houwei dynasty, the northern kingdom of the middle of 6th century. Huwei was a dynasty in which the cultures of Nomad and han were coexisting, in that it itself had succeeded to the orthodox dysnasty of Northern Wei. In that point it can be expected that Qimimyaoshu, a agricultural textbook published at that time, would also be containing much of Nomad-han culture, well supported by the fact that the textbook shows evidences of valuing pasturage and various local products which are not produced in China, to say nothing of the fermented food like doenjang. Usually the existing studies on Qimimyaoshu had been done from the view of the dissemination of dry-field farming. Recently, with the study outcome that the fusion policy of Nomad-han in Weijin age has a close relationship with the capacity and internationality of the Suitang culture, the agricultural historical understanding suffered a change too. If Qimimyaoshu is a agricultural textbook published being based on the circumstances of the coexistence of Nomad-han in The Wei, Jin, Southern and Northern Dynasties, it brought, going through the Suitang dynasties and taking advantage of the dissemination of the Chinese character culture and the political and military power, a new change to the established agriculture and dietary culture of China, and again to those of minority races. So every country came to reinforced the traditional agricultural techniques of locality, and Qimimyaoshu came to be widely applied across the dynasties and regions, presented itself as a good example for agricultural textbook to each dynasty being also applied to the rice farming method, which altogether formed the reason for the lasting survival power of Qimimyaoshu. From this point of view Qimimyaoshu can be taken as a agricultural textbook created by the minority races around at the same time also, rather than by the Huabei(華北) people solely and simply, and its another feature is that it brought a new situation to the agriculture of East Asia with its repeated dissemination to every area after publication. Especially Qimimyaoshu introduces about 150 kinds of local products outside China, beyond the traditional life zone of Han race in the middlestream and downstream of the Yellow River. Of course the number of overlapping items is not small, but they are all raising crops or wild plants which came from the regions of minority race, and some crops have the character "胡"(Nomad) as the first letter of their names, making evident that they came from the minority races of the western and northern areas. Additionally, the breeds of cattle and the secondary agricultural process method by them appearing in Qimimyaoshu shows that Qimimyaoshu was born as a agricultural encyclopedia which covers various cultural backgrounds and made the agriculture of Nomad-han be merged into “元一體”(the unification of the plurals) and be settled as the agriculture of the midlands. In other words, Qimimyaoshu came to be seen again from a certain point of view of cultural history that the local interchange of industry and culture through the publication of Qimimyaoshu newly create local cultures. This thesis examined the real state of the raising crops of the Huabei region by investigating the agricultural skills of the inland, together with the animals and plants and their other names of the outside world by investigating again every kind of the literature which had actually been referred to, finding as its outcome the trace that there were efforts to actively introduce and import the local products from the outside in The Wei, Jin, Southern and Northern Dynasties. Hence its rooting in the Huabei region of different ecological circumstances, and its modification of the conditions of “天地人”(the Sky, the Land, and Nomad-man beings) for the mutual combination. It was just because of the capacity of agricultural textbooks like that, that Qimimyaoshu came to be widely applied all across the East Asian countries afterward and it was because of Nomad-han's fusional character Qimimyaoshu had, that the countries around could also write agricultural textbooks on its basis. On this point it can be asserted that Qimimyaoshu shows the way of communication between cultures from the angle of economy as well as the political fusion of Nomad-han. It even makes possible the agricultural historical proving of the political and economic problems of the formation of East Asian cultures.