【摘要】：以古巴比倫時期西帕爾城的神圣場所"隱修院"為劃分地標(biāo),西帕爾城女性的婚姻生活是在父權(quán)制威權(quán)下被迫展開和推進(jìn)的,可以分為居于"隱修院"內(nèi)的"圣婚"以及"隱修院"外的世俗婚姻。"圣婚"中的新娘"沙馬什的那迪圖"嫁給神靈,除了表層的宗教因素之外,更多的動機(jī)是出于維護(hù)和擴(kuò)大自己家族的經(jīng)濟(jì)利益,她們廣泛參與土地買賣、房屋租賃、出租奴隸等交易事務(wù),還通過控制女性奴隸的婚姻進(jìn)一步確保家族利益。世俗社會中的女性階層分布較廣,其中,"馬爾杜克的那迪圖"的婚姻既有宗教獻(xiàn)祭的因素,還有世俗傳統(tǒng)的融入與影響,其他自由身份的女性按部就班地完成簽立婚約、訂婚、呈送聘禮、婚禮、入住夫家等程序,而女性奴隸的婚姻則完全是受其主人操控。
[Abstract]:Taking the sacred place of the ancient Babylonian city of Sipal as a landmark, the marriage life of women in the city of Sipal was forced to develop and advance under the patriarchal authority. It can be divided into "holy marriage" and "secular marriage". " In addition to the superficial religious factors, the bride in the Holy Marriage, "the Naditu of Shamash," married to the deity, was motivated more by defending and expanding the economic interests of her family. They were extensively involved in land sales and rental of houses. Transactions such as slave rentals further ensure family interests by controlling the marriage of female slaves. There is a wide distribution of women in secular society. Among them, the marriage of Marduk's Naditu is influenced by religious sacrifice as well as by the integration and influence of secular traditions. Engagement, dowry, weddings, housekeeping, etc., while the marriage of female slaves is controlled entirely by their masters.
【作者單位】： 陜西師范大學(xué)歷史文化學(xué)院;
【基金】：國家社科基金西部項目“《埃什嫩那法典》的漢譯與研究”(14XSS002)階段性成果 中國博士后科學(xué)基金第56批面上二等資助項目“古代兩河流域收養(yǎng)問題研究”(2014M561451)階段性成果
【分類號】：C913.68

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