【作者】 陈丽萍；

【导师】 郝春文；

【作者基本信息】 首都师范大学 ， 历史文献学， 2007， 博士

【摘要】 本文以敦煌藏经洞出土社会文书为主,充分利用敦煌石窟图像和唐五代典籍资料,在前人研究的基础上,从理想和习俗之间的重合与错位、女性在婚姻生活中的真实境地这两个角度,对唐宋时期敦煌地区的婚姻家庭生活作了一些深入的研究。本文的主体由七个部分构成:第一部分回顾了敦煌学领域中有关婚姻家庭生活的研究成果,指出其中的不足和尚待开发的课题。第二部分从图像和文献两个方面考察了敦煌百姓的婚姻思想。通过解析敦煌壁画婚礼图的具体情节,指出婚礼图所折射的真实与虚拟世界,体现了人们对理想和习俗的自我融合。敦煌文书中的婚嫁实例则反映了人们对礼法和时代潮流的自我修改和追随。这两种“自我”态度,就是唐宋时期敦煌地区根植本地又有所创新的婚姻思想的直观体现。第三部分以平民和归义军节度使两个阶层分别考察了敦煌地区的婚姻形制。唐宋时期的敦煌地区虽然存在着一夫一妻、一夫一妻有妾、一夫多妻、一夫多妻有妾等多种婚姻形制,不过一夫一妻制仍是当时当地婚姻形态的主流,其他婚姻形制只是作为补充形式同时存在,这一点在敦煌社会是被不同阶层所共同遵循奉守的。第四部分从夫妻年岁差距过大和现实生活中的妾两个方面考察了真实婚姻生活中的女性。夫妻年岁差距过大分为男比女大和女比男大两种情形,这在敦煌地区的婚姻生活中占有绝对的比例,前者更多是由男子的多娶和续娶造成;后者因缺乏实证材料,只能作一些可能的推测。民间社会妾的身世、纳妾方式与缘由并没有统一的模式,而妾在现实生活中的活动与地位,远比人们想象中的要活跃与多样。第五部分从家庭子女取名和非正式婚姻子女两个方面考察了敦煌社会的家庭伦理观。子女名中的诸多特点体现了父母对性别的传统区分和在此基础上寄托的不同期望。非正式婚姻子女的来源可分为婚外私生、世俗家庭收养、僧尼收养等三种情形,他们身上不仅体现了儒家伦理对子嗣传承的理想要求,也反映了人们在现实中根据客观环境所作的种种变通和调和。第六部分为附论,分别考察了见于敦煌文书和壁画题名中的两个名词:“新妇”与“姬”。作为女性身份的指代词,它们在长期应用中衍生了不同词义,这些扩展了的词义出现在不同语境中,指示对象就不能一概而论。因此,“新妇”可以有很多所属,尤其是“僧名+新妇”组合,就不能简单确定为僧人之妻;莫高窟第61窟供养人题名中的“曹延禄姬”也并不是小妾的意思。第七部分是结语,本文从分析、解构婚姻家庭生活中的几种现象入手,认为理想和习俗之间的重合与错位是唐宋时期敦煌地区婚姻生活的真实一面。传统婚仪和儒家伦理依然是敦煌百姓婚姻生活的指导思想,人们的行为也尽量朝这些理想的要求靠拢。在这个大前提下,人们又依据现实环境在无形中改造着理想,营造出具有本地特色的婚姻家庭生活环境。在这种融合与错位之间形成的婚姻家庭生活模式,对婚姻家庭生活的主角之一——女性而言,也具有约束和放任的双重功用。更多还原

【Abstract】 Based on the Dunhuang manuscripts while taking full advantage of the grottos and former research achievements, the dissertation attempts to explore the marriage and family life in Dunhuang during the Tang and Song Dynasties by focusing on coincidence and misplace of ideals and folk customs, the real situation of the female in marriage and family life.The dissertation is composed of seven parts. Part I reviews the achievements in marriage and family life in Dunhuang studies, and the problems and subjects up to explore.Part II observes the marriage concept of the Dunhuang people. After comparing the grottos and Dunhuang manuscripts, the author points out that the wedding murals were not the duplicates of real life: the Dunhuang people mixed the real life with their ideals. The real wedding ceremonies in the Dunhuang manuscripts reflected people modified and followed the customs and trends. The attitude was the visual reflection of the marriage concept in Dunhuang: root deeply in the local customs, but make innovations while inheriting the traditions.Part III examines the marriage types in Dunhuang. During the Tang and Song Dynasties, there existed in Dunhuang many types of marriage such as monogamy, monogamy with concubinage, polygamy, polygamy with concubinage. The monogamy was the main trend and was followed by nearly all the social levels in Dunhuang.Part IV explores the female in the real life by examining the big gap of age between husband and wife. The gap can be concluded into two categories: the husband is elder than wife or the wife elder than husband. The first case was resulted from polygamy or the man being married late. The second case, since the lack of historical materials, is difficult to explain. There are no uniform mode in the background of concubines, the reason and way of a man marrying concubines. And the activities and social positions of the concubines were more active and diversified than expected.Part V examines the family ethics by exploring how people naming their children and the situation of children born by unmarried parents. The names of children reflected the traditional differentiation of gender and different expectations. The children in the family, if not born by the lawful parents, can be concluded into three categories: children born out of the lawful marriage, children adopted by social family, children adopted by monk or nun. This phenomenon reflected the influence of Confucius ethics on Dunhuang people; it also reflected that people made various adaptation and reconciliation to the reality.Part VI is appendix which examines the two appellations in terms of marriage appeared in the Dunhuang manuscripts and grotto autographs: Xinfu and Ji. Since the two appellations as the feminine demonstrative prons have eveloped many new and different meanings. Therefore, the combination of "Monk and Xinfu" does not suggest that the woman is the monk’s wife; while the "Cao Yanlu Ji" inscriptions at the 61^st grotto at Mogao Grotto do not mean she was the concubi（?）e of Cao Yanlu.Part VII is the conclusion. The dissertation analyses and deconstructs several phenomena of marriage and family life, holds that the coincidence and misplace of the ideal and customs is the reality of marriage concept in Dunhuang during the Tang and Song Dynasties, the traditional marriage ritual and Confucius ethics were still the criteria to the marriage and family life, and people strived to meet the requirements of these ideals. Under this pretext, people were intangibly transforming their ideals in accordance with the reality, creating a concept of marriage and family life endowed with local characteristics. The mode of marriage and family life, formed out of the merging and misplacing, had double functions-restrain and indulgence -on the female.更多还原