昏禮階級異同說平議：以〈士昏禮〉與《春秋三傳》《列女傳》為中心

On the Different Views of Class-based Rites in Ancient Chinese Marriage Ceremonies

《儀禮˙士昏禮》是專指士之婚禮抑是統包天子、諸侯、卿大夫的婚禮，歷代禮學家爭論不休。先秦是否有大夫婚禮，是否須待三月廟見後始夫婦同房，更是一個禮制和禮俗的重要問題。自漢代賈逵、服虔倡大夫三月廟見成婚以後，經清代劉文淇、劉毓崧、劉壽曾祖孫三代相繼論證，似已成爲一種信而有徵的禮制。近現代學者復據各自理解，提出新說，使問題更趨複雜。本文通過對歷史事實和經義、經學傳授史之梳理，冀能澄清此一歷史謎案，還古代昏禮一個原型。

Whether the emperor (Tianzi), the regional kings (zhuhou), the senior officials (qing), and the counselors (dafu), or only the officials (shi) were the grooms in the Marriage Ceremonies recorded in the Book of Ceremonies and Rites (Yi Li), has been one of the most difficult questions in the study of Chinese culture history. Besides, the debates were also on whether the bride and groom should worship at the groom's ancestral shrine three months ahead of their marriage.
In Han dynasty, two famous scholars JiaKui and Fu Qian stated that the counselor-groom and his bride should not get married within three months after they worshiped at the groom's ancestral shrine. The three generations of Liu family (Liu Wenqi, Liu Yusong and Liu Shouzeng) of Qing dynasty further expounded and proved the above statement. However, the scholars have different views since then, which have made the question more complicated. In this background, the article made a comprehensive study of related historical facts and the scholars' views, and gave a clear explanation to this issue.