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浙江大学学报(人文社会科学版)  2021, Vol. 51 Issue (2): 205-215    DOI: 10.3785/j.issn.1008-942X.CN33-6000/C.2020.09.131
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婚礼主体仪式结构的基本范式
关长龙, 田琛
浙江大学 古籍研究所,浙江 杭州 310058
The Basic Paradigm of the Main Structures of Wedding Ceremony: With a Focus on “Three Rituals”
Guan Changlong, Tian Chen
Institute of Ancient Books, Zhejiang University, Hangzhou 310058, China

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摘要 仪式结构可以说是典礼的“基因排列”。在以冠婚丧祭为代表的传统人生四礼中,婚礼是唯一一个由主体本身自主完成的典礼。从结构学的角度来观察,传统婚礼的六礼可以纳采、问名、纳吉、纳征、请期五个环节为阈限前的分隔环节,以亲迎为阈限环节,而以成妇、成婿为阈限后的聚合环节。这些环节在古今殊域的践行中有着复杂的仪式呈现,其中又以阈限亲迎的仪式结构最为丰富。从主体及其对境的表征来说,亲迎的仪式结构可以分为五个节点:家、庭、门、车、路。其中家又是由室、堂、庙三个节点构成,新郎、新娘通过五个节点的往返出入建构起亲迎的“神圣时空”,并在此时空的对境中通过彼此以及与双方父母、祖神和天地人之间的沟通融合仪式,完成“继后世”“合二姓之好”和“事宗庙”的婚礼目的。在这一过程中,隐在的深层礼义认同与显现的表层礼仪表达共同构建了传统婚礼仪式结构的基本范式。
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关长龙
田琛
关键词 婚礼亲迎仪式结构阈限《仪礼》《周礼》《礼记》    
Abstract:The ritual structure is, as it were, a “gene arrangement” of ceremonies. Among the four rites of life represented by the capping ceremony, wedding ceremony, funeral ceremony and sacrificial ceremony, wedding is the only ceremony performed by the subjects “themselves”. As is recorded in The Book of Rites: Capping Ceremony, “Capping Ceremony is the first of all rites”. Capping Ceremony is a ceremony of initiation, which indicates that the bridegroom and bride have the right and obligation to practice rites independently. The “Three Rituals” in the traditional Chinese culture include the Ceremonial Etiquette, Rites of Zhou and Book of Rites, which are the document sources of the Chinese traditional etiquette. The above three classics contain detailed records on the basic wedding ceremony, and the structure of the “six rites” of marriage, which have influenced China for more than 2,000 years, was the first to be recorded in these three classics. From a structural point of view, among the “six rites” of traditional marriage, “nacai” (presenting betrothal gifts), “wenming” (asking for the bride-to-be’s name and birthday), “naji” (engagement upon approval of the lady’s family on propitious signs obtained through divining by the bridegroom’s family according to birthdays), “nazheng” (presentation of betrothal gifts to the bride’s family), and “qingqi” (agreement between the bride’s and bridegroom’s families on the date of the wedding) are considered to be pre-liminal rites of separation. “Welcoming the bride” is regarded as a liminal rite while the woman ceremony and son-in-law ceremony are post-liminal rites. These rites are presented as complex ceremonies in the distinctively different ancient and modern practices. Among them, the liminal bride-welcoming ceremony boasts the richest ritual structure.From the perspective of the subjects’ performance, the ritual structure of the bride-welcoming ceremony can be divided into five spatial nodes: home, court, door, carriage, road, of which “home” is composed of three concrete spatial nodes, including the room, hall and temple. The bridegroom and bride shall perform a corresponding ceremony when entering and leaving each of these nodes. The performance of these ceremonies also has hidden ritual meanings. For instance, “family room” implies a good conjugal relation; “family hall” implies closeness to parents; “family temple” implies worship to the ancestors; “court and door” imply courteous treatment of the guests; “carriage and road” imply courteous treatment of all things. The ritual arrangement of spatial nodes can be called the ritual structure. The corresponding ritual expression is composed of the ceremonial nodes adopted or encountered by the subjects when passing by each node, including the ritual vessels and music that interact with each ritual node to present the ritual meanings. This complete closed transition of “sacred space and time”, formed by the new couple walking out of the room in elegant attire, entering the bridal chamber for sharing the nuptial cup and taking off their clothes to sleep together, can be called a ritual structure.“Sacred space and time” is constructed for the bride-welcoming ceremony by the bridegroom and bride by going to and from the above five nodes. Also, in this sacred space and time, the bridegroom and bride perform a ceremony to communicate and integrate with each other, with both parents, with the ancestors, with heaven, with earth and with other people to achieve the wedding goals including “younger generation succession”, “two-surname harmony” and “ancestor worship”. In this process, the hidden deep ritual identification and the apparent ritual expression jointly construct the basic paradigm of the traditional wedding ceremony structure.The understanding of this paradigm can not only be enriched and perfected in a comparison between the distinctively total ancient and modern wedding ceremony structures, but also echo and blend with the ritual structure of “sacred space and time” in the capping ceremony, funeral ceremony and sacrificial ceremony, which are three of the four rites of life, thereby providing a modifiable template resource for understanding China’s traditional life ceremony and rebuilding the ritual life today.
Key wordswedding    welcoming the bride    structure of ceremony    liminal    Ceremonial Etiquette    Rites of Zhou    Book of Rites   
收稿日期: 2020-09-13     
作者简介: 关长龙(https://orcid.org/0000-0003-0459-8022),男,浙江大学古籍研究所教授,博士生导师,主要从事数术文献、礼俗文化史研究;田琛(https://orcid.org/0000-0002-2952-6458),女,浙江大学古籍研究所博士研究生,主要从事传统礼学文献研;
引用本文:   
关长龙, 田琛. 婚礼主体仪式结构的基本范式[J]. 浙江大学学报(人文社会科学版), 2021, 51(2): 205-215. Guan Changlong, Tian Chen. The Basic Paradigm of the Main Structures of Wedding Ceremony: With a Focus on “Three Rituals”. JOURNAL OF ZHEJIANG UNIVERSITY, 2021, 51(2): 205-215.
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https://www.zjujournals.com/soc/CN/10.3785/j.issn.1008-942X.CN33-6000/C.2020.09.131     或     https://www.zjujournals.com/soc/CN/Y2021/V51/I2/205
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