本文以《仪礼·士昏礼》为主要文本研究对象，辅以对经史文献的广泛征引及分析，着重讨论了先秦尤其是春秋时期昏礼的基本形态问题。 在对昏礼相关内容进行探讨之前，为了更准确及通达地使用文献，本文首先从《士昏礼》出发，对《仪礼》的撰作与形成做出考辨，认为《仪礼》是贵族家族中的司礼家臣所编纂整理而成的一套礼法指南。一方面，从《士昏礼》文本来看，发现昏礼仪式的主体并非是成昏的男女双方，而是引导礼仪进行的家臣，这在《仪礼》的其他篇章中也有所体现。另一方面，在《仪礼》撰作中起到重要作用的孔子及其后学，都承担过礼仪工作，并且孔门后学中多有为人家臣者，这些史料为上述推论提供了事实可能。 第一章主要从文献角度对《士昏礼》中的昏礼过程加以辨析。认为传统的昏礼“六礼说”（纳采、问名、纳吉、纳征、请期、亲迎）之所以被质疑，主要在于史料文献所呈现的昏礼多有所简省，常态昏礼应该包括议婚、约婚、成婚、完婚、婚定五个环节，而昏礼“六礼”就包含在这五个环节中。接着对常态昏礼的环节和仪式分别进行了论述，从文献中勾勒出先秦时期昏礼的完整面貌，并对其文化内涵做出一定讨论。 第二章主要分析了先秦昏礼的时间问题。文献所记的昏礼时间多为仲春二月，但通过细致考察《左传》所载昏礼事件各环节的进行时间，发现作为昏礼仪式主体的成婚与完婚环节，虽然在四时都有所分布，但是整体而论，多在秋冬二季。先秦昏礼时间的“仲春说”和“秋冬说”，历来多有争辩，但两种说法其实并无矛盾。昏礼于仲春进行，是男女根植于天然情性做出的选择，遗留自人类早期社会。而随着礼仪的繁琐和社会的发展，改于秋冬之季进行昏礼，可以避免影响农业生产。《士昏礼》文本中的矛盾之处，体现了其撰作过程中对两种说法的糅杂取用。 第三章主要讨论《士昏礼》中的方位与空间应用。在礼仪行为中，自然方位与建筑空间两个要素共同作用，表明一定的尊卑含义，这也在《士昏礼》中有所体现。首先，从纳采至亲迎等六个环节中，主宾作为一组对应关系，在文本中随着空间转换和方位变化，也在不断变换。其次，亲迎之后新妇拜见舅姑，以及昏礼之夜夫妇的空间活动，彰明了家族内的“著代”之义。最后，昏礼过程中所使用的各项物品，常常物随人设，呈现出习惯化与实用性的原则。 《仪礼·士昏礼》融合礼俗，对昏礼礼仪行为进行了精致构建，而昏礼的文化本义，则在汉代得到进一步地阐释，最终成为通则。

To discuss the wedding ceremony form in the pre-Qin period and especially in Chunqiu period, this thesis mainly researches the text of Yi Li ·Shi Hun Li and other important classical and historical documents. Before the discussion of wedding ceremony, the thesis explores and analyzes the writing and formation of Yi Li that bases on Shi Hun Li to use the primary document accurately and suitably, and comes to a conclusion that Yi Li is a ritual handbook recorded and compiled by retainers who take charge of ritual ceremonies in nobles’ home. On one hand, we can find the core of a wedding ceremony is the retainers who guide the ritual but not the men and women who get married, and on the other hand, Confucius and his students once worked for ritual ceremony and someone in them even were retainers, these historical materials provide possibility for the conclusion above because Confucius and his students are thought played important roles on the writing of Yi Li. The first chapter mainly discusses the process of wedding ceremony by the angle of philology. The traditional six manners are usually suspected by some scholars because of the brief recordings of wedding ceremony in some historical documents, and the thesis thinks that a normal wedding ceremony should include five links, and the traditional six manners are parts of them. Then a complete form of wedding ceremony in pre-Qin period is revealed from documents by expounding the links and the manners respectively, and the cultural connotation in wedding ceremony is discussed finally. The second chapter analyzes the time of wedding ceremony in pre-Qin period. We can know wedding time was always lunar February from some pre-Qin documents, but it is not exact when compare to the wedding time that are recorded in Zuo Zhuan. The main parts of wedding ceremony are marriage link and marriage accomplishing link, and both are in autumn or winter in the mass though sometimes in all year. There are two famous and controversial opinions about the wedding time, in lunar February and in autumn or winter, they are not conflicted in essence. Wedding in spring was the selection by natural instincts of people from primitive society, and people then chose marring in autumn or winter because that were spare time in agricultural production with the complexity of ritual and the development of society. Both of two opinions were adopted in Shi Hun Li and formed a contradiction. The third chapter discusses orientation and space in Shi Hun Li. Natural orientation and architectural space are two factors work together to show the meaning of status, and that is also reflected in Shi Hun Li. Firstly, in the six manners, the host and guest compose a corresponding relationship that changes follow the change of orientation and space. Secondly, a meaning of replacing are showed from the activities of couple in wedding night and a ceremony that the new wife meets the father-in-low and mother-in-low next morning. Finally, the things used during the wedding always follow the principles of habituation and practicality. Yi Li ·Shi Hun Li is a combination of manners and customs and constructs the wedding ceremony delicately. The cultural meanings of wedding ceremony were further elucidated in Han dynasty and generally accepted finally.