拜倫與該隱傳統(tǒng)
發(fā)布時間：2018-07-21 19:21
【摘要】：該隱是西方文學(xué)傳統(tǒng)里面的一個經(jīng)典形象。從該隱在《圣經(jīng)》中首次現(xiàn)身,他就成為西方文學(xué)界的一個熱門爭議話題。該隱和亞伯的故事多次出現(xiàn)在后世作家的作品里面,這些作家或改編或引用。在這些作家的作品里面,該隱也不是以固定不變的形象出現(xiàn),因此所形成的該隱傳統(tǒng)也有所不同。大的范圍來說,在該隱傳統(tǒng)的發(fā)展過程中,有三種主要的傳統(tǒng),即惡魔該隱,公民該隱以及作為神圣執(zhí)行者的該隱。每一次該隱出現(xiàn)在作家作品的時候都會引起爭議,特別是拜倫詩劇《該隱》的發(fā)表。拜倫的該隱因其大大不同于以往的傳統(tǒng)而遭到爭議以及各方的攻擊。其實拜倫的該隱屬于新生的該隱,他對于該隱傳統(tǒng)的發(fā)展起著承上啟下的作用。在拜倫的《該隱》中,既有對傳統(tǒng)的繼承,也有自己的創(chuàng)新發(fā)展。 邪惡該隱傳統(tǒng)來自《圣經(jīng)》�！妒ソ�(jīng)》中的該隱被描述為人類歷史上第一個殺人犯,他因為嫉妒殺死了自己的弟弟亞伯,因此被上帝詛咒,永生永世過著流放的生活。自此以后,該隱就被打上了罪與惡的印記。《圣經(jīng)》因其經(jīng)典性以及影響范圍深遠(yuǎn),該隱的邪惡形象也被人接受,由此形成了邪惡的該隱傳統(tǒng)。在闡釋該隱傳統(tǒng)的時候,古猶太神秘主義哲學(xué)家斐洛引入了“公民”的概念,在斐洛看來,上帝和他所創(chuàng)造的生物,包括人類之間存在著一種關(guān)系,即所有上帝創(chuàng)造的生物對他來說都屬于陌生人寄居者,對于上帝來說他們都屬于“公民’的范疇。該隱亞伯之所以沖突是因為思想的二元論,該隱以自我為中心,而亞伯以上帝為中心。這是“公民”思想的自由。這種傳統(tǒng)對于基督教所統(tǒng)治的時代有著深遠(yuǎn)的影響,它被用來劃分基督徒以及異教徒。 拜倫在吸收前人傳統(tǒng)的基礎(chǔ)上創(chuàng)造了一個全新的該隱。在他的詩劇《該隱》中,他把該隱描述為一個敢于反抗上帝暴政的年輕人類形象。這大大顛覆了普遍被大家接受的邪惡該隱傳統(tǒng),因此拜倫《該隱》的發(fā)表遭到了各方的攻擊,尤其是教會。教會認(rèn)定拜倫為反基督的惡魔。拜倫與該隱這個人物其實有很多的相同點,比如,他們都被認(rèn)為是“惡魔”,還有他們有相同的命運。經(jīng)歷的相同使拜倫對于該隱這個人物產(chǎn)生了同情,并多次在作品中提到該隱,除了詩劇《該隱》以該隱為主角,其他的如曼弗雷德,恰爾德·哈羅德的身上都有該隱的影子。這些共同組成了拜倫新生的該隱傳統(tǒng)。 和之前的該隱傳統(tǒng)相比,拜倫明顯的做出了許多創(chuàng)新。拜倫非常有創(chuàng)意的把盧西弗加入到自己的改編中,這是之前的該隱傳統(tǒng)所沒有的。拜倫把盧西弗描述為該隱的靈魂伴侶,既是創(chuàng)新,也是非常有必要的。另外重述被之前該隱傳統(tǒng)所忽略的女性阿達(dá)也是拜倫《該隱》的一個亮點。平凡的女性阿達(dá)和“博愛”的上帝形成了鮮明的對比,從而使我們更加接受拜倫所塑造的反叛該隱。實際上拜倫在某種程度上繼承了斐洛的“公民”概念。我們可以把拜倫的亞伯和該隱看作上帝眼中的“公民”,他們價值取向以及爭吵都是“公民”的特質(zhì)。但拜倫的該隱不僅僅是斐洛的“公民”范疇,他在斐洛“公民”概念的基礎(chǔ)上做了質(zhì)的超越。由于該隱在殺戮事件中所處的環(huán)境以及他拒絕接受寬恕等,他更接近于一位神圣執(zhí)行者。這種拜倫式的該隱也被后世作家所繼承,該隱作為神圣執(zhí)行者的傳統(tǒng)也逐漸被大眾所接受。除此之外,拜倫的《該隱》由于其對大眾普遍接受的基督教邪惡該隱的反叛,在一定程度上也沖擊了基督教思想對西方人民的禁錮。拜倫以及其在《該隱》中形成的特別的上帝觀和惡魔觀極大的諷刺了教會,教士以及基督徒。 本文追溯傳統(tǒng)的該隱,即邪惡該隱及公民該隱,以及分析拜倫詩劇中新生的該隱,從拜倫該隱與傳統(tǒng)該隱的對比中探索拜倫該隱的繼承,創(chuàng)新以及超越貢獻(xiàn)。
[Abstract]:Cain is a classic in the western literary tradition. Since Cain's first appearance in the Bible, he has become a hot topic in the western literary world. Cain and Abel's stories appear many times in the works of later writers, and these writers are adapted or quoted. In these writers' works, Cain is not fixed. There are three main traditions in the process of Cain's traditional development, namely, demon Cain, Cain, and Cain as a sacred executor. Every Cain appears in controversy when it appears in a writer's work, especially in Byron's poetry. Cain's publication. Cain Byron's Cain has been disputed and attacked by all sides because of its vastly different tradition. In fact, Cain Byron's Cain belongs to the new Cain, and he plays an important role in the development of Cain's tradition. In Byron's < Cain >, there are both the successes to the tradition and the innovation and development of the Cain.
Cain's tradition of the evil Cain comes from the Bible >. Cain is described as the first murderer in human history. He killed his brother Abel because of jealousy. He was cursed by God and lived a life of exile forever. Since then, Cain has been printed on the mark of sin and evil. In the interpretation of Cain's tradition, the ancient Jewish mystic philosopher Philo introduced the concept of "citizen". In the view of Philo, there was a relationship between God and the creatures he created, including human beings, that is, all the creatures created by God to him. They all belong to strangers. For God, they all belong to the category of "citizen". Cain Abe conflicts because of the dualism of thought, Cain centered on himself, and Abe centered on God. This is the freedom of "citizen" thought. This tradition has a profound influence on the era of Christianity. It is used to divide Christians and pagans.
Byron created a new Cain on the basis of absorbing the traditions of his predecessors. In his poetic drama, Cain, he described Cain as a young man who dared to resist the tyranny of God. This overturned the generally accepted evil Cain tradition. So Byron < Cain > was attacked by all parties, especially teaching. The church identified Byron as a demon of antichrist. Byron and Cain had a lot of similarities. For example, they were all considered "demons" and they had the same fate. The same experience made Byron sympathize with Cain, and he mentioned Cain in his works many times, except Cain < Cain > Cain. Other protagonists such as Manfred and Chald Harold have Cain's shadow. These together constitute the new Cain tradition of Byron.
Compared with the previous Cain tradition, Byron clearly made a lot of innovation. Byron was very creative to add lucitt to his adaptation, which was not in the previous Cain tradition. Byron described Lusif as a soul mate of Cain, both innovative and necessary. And retelling the previous Cain tradition. The slight female ADA is also a bright spot in Byron < Cain >. The ordinary female ADA and the God of "love" form a sharp contrast, which makes us more accepted by Byron to rebel Cain. In fact Byron, to some extent, inherits the concept of Philo's "citizen". We can think of Byron's Abel and Cain. The "citizen" in the eyes of God, their value orientation and quarrels are all "citizen" traits. But Byron Cain is not only a category of Philo's "citizen", but a qualitative Transcendence on the basis of the concept of Philo's "citizen". This Byron Cain is also inherited by later writers, and Cain's tradition of being a sacred executor is gradually accepted by the masses. In addition, Byron's rebellion of Christian evil, which is generally accepted by the masses, has also to a certain extent impacted the confinement of Christian thought to the western people. Byron and his special view of God and evil in the Cain greatly satirize churches, priests and Christians.
This article traces back to the traditional Cain, the evil Cain and the Cain, and the analysis of the new Cain in Byron's poetry and play, and explores the inheritance, innovation and transcendental contribution of Byron Cain from the contrast of Byron Cain with the traditional Cain.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：I561.073
本文編號：2136589
[Abstract]:Cain is a classic in the western literary tradition. Since Cain's first appearance in the Bible, he has become a hot topic in the western literary world. Cain and Abel's stories appear many times in the works of later writers, and these writers are adapted or quoted. In these writers' works, Cain is not fixed. There are three main traditions in the process of Cain's traditional development, namely, demon Cain, Cain, and Cain as a sacred executor. Every Cain appears in controversy when it appears in a writer's work, especially in Byron's poetry. Cain's publication. Cain Byron's Cain has been disputed and attacked by all sides because of its vastly different tradition. In fact, Cain Byron's Cain belongs to the new Cain, and he plays an important role in the development of Cain's tradition. In Byron's < Cain >, there are both the successes to the tradition and the innovation and development of the Cain.
Cain's tradition of the evil Cain comes from the Bible >. Cain is described as the first murderer in human history. He killed his brother Abel because of jealousy. He was cursed by God and lived a life of exile forever. Since then, Cain has been printed on the mark of sin and evil. In the interpretation of Cain's tradition, the ancient Jewish mystic philosopher Philo introduced the concept of "citizen". In the view of Philo, there was a relationship between God and the creatures he created, including human beings, that is, all the creatures created by God to him. They all belong to strangers. For God, they all belong to the category of "citizen". Cain Abe conflicts because of the dualism of thought, Cain centered on himself, and Abe centered on God. This is the freedom of "citizen" thought. This tradition has a profound influence on the era of Christianity. It is used to divide Christians and pagans.
Byron created a new Cain on the basis of absorbing the traditions of his predecessors. In his poetic drama, Cain, he described Cain as a young man who dared to resist the tyranny of God. This overturned the generally accepted evil Cain tradition. So Byron < Cain > was attacked by all parties, especially teaching. The church identified Byron as a demon of antichrist. Byron and Cain had a lot of similarities. For example, they were all considered "demons" and they had the same fate. The same experience made Byron sympathize with Cain, and he mentioned Cain in his works many times, except Cain < Cain > Cain. Other protagonists such as Manfred and Chald Harold have Cain's shadow. These together constitute the new Cain tradition of Byron.
Compared with the previous Cain tradition, Byron clearly made a lot of innovation. Byron was very creative to add lucitt to his adaptation, which was not in the previous Cain tradition. Byron described Lusif as a soul mate of Cain, both innovative and necessary. And retelling the previous Cain tradition. The slight female ADA is also a bright spot in Byron < Cain >. The ordinary female ADA and the God of "love" form a sharp contrast, which makes us more accepted by Byron to rebel Cain. In fact Byron, to some extent, inherits the concept of Philo's "citizen". We can think of Byron's Abel and Cain. The "citizen" in the eyes of God, their value orientation and quarrels are all "citizen" traits. But Byron Cain is not only a category of Philo's "citizen", but a qualitative Transcendence on the basis of the concept of Philo's "citizen". This Byron Cain is also inherited by later writers, and Cain's tradition of being a sacred executor is gradually accepted by the masses. In addition, Byron's rebellion of Christian evil, which is generally accepted by the masses, has also to a certain extent impacted the confinement of Christian thought to the western people. Byron and his special view of God and evil in the Cain greatly satirize churches, priests and Christians.
This article traces back to the traditional Cain, the evil Cain and the Cain, and the analysis of the new Cain in Byron's poetry and play, and explores the inheritance, innovation and transcendental contribution of Byron Cain from the contrast of Byron Cain with the traditional Cain.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：I561.073
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