《丹尼尔·德龙达》中对十字军东征的历史想象
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摘要
十字军东征圣战蕴含了基督教对犹太人的迫害,是以皈依之名而行的劫掠。在《丹尼尔·德龙达》中,乔治·爱略特通过对这一历史的指涉,将小说中并置的"英国情节"与"犹太情节"颇有意味地关联起来。爱略特先是在英国情节部分讽刺了基督徒对十字军圣战历史的集体想象,解构了圣战宏大叙事掩盖下的帝国形态,揭示出英国这个基督教国家的自大和狂妄;在犹太情节部分,她又通过莫迪凯和德龙达的回忆,再现了十字军东征迫害犹太人的集体记忆,这些记忆反而使犹太人坚定了回归历史传统的信念。文章还结合维多利亚语境讨论德龙达"回到耶路撒冷"朝圣的深意,作者借此表达了促使基督教文化复返希伯来精神传统的愿望。
The Crusade, by which the Christians brought the ruthless persecution upon the Jews, was always deemed as the atrocious plunder in the name of conversion. In Daniel Deronda, George Eliot juxtaposed and linked the English Plot and Jewish Plot meaningfully by alluding to the Crusade. In the English plot, Eliot satirized Christians' collective glorification of the Crusade on their parts, unveiled the imperialistic nature beneath the grand narrative of holy war and thus revealed the egotism and hubris of this Christian empire; while in the Jewish plot, Eliot lamented the Jewish collective memory of victimization and infliction, which nevertheless confirmed the Jewish faith of retrieving their historical tradition. This essay will also explore Deronda's pilgrimage passion of "going to the east" with a view of its historical implication and contemporary significance in Victorian society, and hereby manifest Eliot's gesture of urging the restoration of the Hebraic heritage to the Christian culture.
The Crusade, by which the Christians brought the ruthless persecution upon the Jews, was always deemed as the atrocious plunder in the name of conversion. In Daniel Deronda, George Eliot juxtaposed and linked the English Plot and Jewish Plot meaningfully by alluding to the Crusade. In the English plot, Eliot satirized Christians' collective glorification of the Crusade on their parts, unveiled the imperialistic nature beneath the grand narrative of holy war and thus revealed the egotism and hubris of this Christian empire; while in the Jewish plot, Eliot lamented the Jewish collective memory of victimization and infliction, which nevertheless confirmed the Jewish faith of retrieving their historical tradition. This essay will also explore Deronda's pilgrimage passion of "going to the east" with a view of its historical implication and contemporary significance in Victorian society, and hereby manifest Eliot's gesture of urging the restoration of the Hebraic heritage to the Christian culture.
引文
Carroll,David,ed.George Eliot:The Critical Heritage.London:Routledge,1971.
Cohen,Paula Marantz.“Israel and Daniel Deronda.”The Hudson Review 55(2002):195-206.
Eliot,George.Daniel Deronda.Ed.Graham Handley.Oxford:Oxford UP,1998.
Graham,Stephen Meyer.“George Eliot’s Dialogue with History.”Diss.Columbia U,2004.
Haight,Gordon S.George Eliot:A Biography.Oxford:Oxford UP,1968.
Henry,Nancy.George Eliot and the British Empire.Cambridge:Cambridge UP,2002.
Hodgson,Peter C.The Mystery beneath the Real:Theology in the Fiction of George Eliot.Minneapolis:Fortress,2000.
Knoepflmacher,U.C.Religious Humanism and the Victorian Novel:George Eliot,Walter Pater,and Samuel Butler.New Jersey:Princeton UP,1965.
Miller,Derek.“Daniel Deronda and Allegories of Empire.”George Eliot and Europe.Ed.John Rignall.Aldershot:Ashgate,1997.113-22.
Montefiore,Simon Sebag.Jerusalem:The Biography.London:Wiendenfeld,2011.
Peters,Edward,ed.The First Crusade:The Chronicle of Fulcher of Chartres and Other Source Materials.Philadelphia:U of Pennsylvania P,1971.
Qualls,Barry.“George Eliot and Religion.”The Cambridge Companion to George Eliot.Ed.George Levine.Cambridge:Cambridge UP,2001.119-37.
-.The Secular Pilgrim of Victorian Fiction:The Novel as Book of Life.Cambridge:Cambridge UP,1982.
Said,Edward.“Zionism from the Standpoint of its Victims.”The Question of Palestine.New York:Vintage,1992.
福特:《基督教神学》,吴周放译。南京:译林出版社,2011。[Ford,David.Theology:A Very Short Introduction.Trans.Wu Zhoufang.Nanjing:Yilin,2011.]
哈布瓦赫:《论集体记忆》,毕然、郭金华译。上海:上海人民出版社,2002。[Halbwachs,Maurice.On Collective Memory.Trans.Bi Ran and Guo Jinhua.Shanghai:Shanghai People’s,2002.]
徐新:《反犹主义解析》。上海:三联书店,1996。[Xu,Xin.On Anti-Semitism.Shanghai:SDX Joint,1996.]
a彼时西欧生产力的增长使封建领主的扩张欲望蔓延至地中海东岸,实行长子世袭制的西欧国家非长子的骑士要靠武力掠夺发迹,地中海沿岸大港口的商人们企图从阿拉伯人和拜占庭帝国夺得地中海东岸的贸易市场,这些人和很多饱受封建剥削的农民都加入了东征的队伍。同时,罗马天主教会正企图建立“世界教会”。1054年教派分裂后,西欧天主教势力一直觊觎东正教拜占庭帝国的领土。1071年,拜占庭因战争失小亚细亚给塞尔柱突厥人,因此向罗马教皇求救,望其施以军事援助来抗击基督教共同的敌人穆斯林。然而此举无异于引狼入室,后来罗马教皇并未将从穆斯林手中夺回的耶路撒冷归还给拜占庭。
a塔索故意将守城的穆斯林国王命名为“阿拉丁”来影射萨拉丁。萨拉丁这位穆斯林英雄在这部史诗中成了凶恶胆怯之徒。阿拉丁在天主教骑士围城之际,怕城内的基督徒反戈,便想将他们杀尽,史诗中用了一个诗节写他想象中的屠杀场景,但后来阿拉丁因为怯懦而非仁慈而放弃了屠杀计划。后来阿拉丁又让巫师在天主教圣母像上行巫术,让城中的天主教少女献祭。
b小说中提到的亨德尔的《罗那度》即是以这位骑士为主人公的歌剧演绎,米拉最后歌唱的就是这部歌剧里的咏叹调。
a基督教会的“必胜主义”(triumphalism)指的是为取得统治地位和权力而夸示其所信奉教义的正确性、永恒性及绝对优越性。霍奇森(Peter C.Hodgson)在评论该小说时指出,基督教神学宣扬“上帝权力绝对论”和必胜主义,而犹太教思想从某种程度上摒除了这些论调,他们认为弥赛亚尚未来临,领悟神之真义并没有唯一的道,在多元化世界中宗教救赎是开放式的、永难终结的。
Cohen,Paula Marantz.“Israel and Daniel Deronda.”The Hudson Review 55(2002):195-206.
Eliot,George.Daniel Deronda.Ed.Graham Handley.Oxford:Oxford UP,1998.
Graham,Stephen Meyer.“George Eliot’s Dialogue with History.”Diss.Columbia U,2004.
Haight,Gordon S.George Eliot:A Biography.Oxford:Oxford UP,1968.
Henry,Nancy.George Eliot and the British Empire.Cambridge:Cambridge UP,2002.
Hodgson,Peter C.The Mystery beneath the Real:Theology in the Fiction of George Eliot.Minneapolis:Fortress,2000.
Knoepflmacher,U.C.Religious Humanism and the Victorian Novel:George Eliot,Walter Pater,and Samuel Butler.New Jersey:Princeton UP,1965.
Miller,Derek.“Daniel Deronda and Allegories of Empire.”George Eliot and Europe.Ed.John Rignall.Aldershot:Ashgate,1997.113-22.
Montefiore,Simon Sebag.Jerusalem:The Biography.London:Wiendenfeld,2011.
Peters,Edward,ed.The First Crusade:The Chronicle of Fulcher of Chartres and Other Source Materials.Philadelphia:U of Pennsylvania P,1971.
Qualls,Barry.“George Eliot and Religion.”The Cambridge Companion to George Eliot.Ed.George Levine.Cambridge:Cambridge UP,2001.119-37.
-.The Secular Pilgrim of Victorian Fiction:The Novel as Book of Life.Cambridge:Cambridge UP,1982.
Said,Edward.“Zionism from the Standpoint of its Victims.”The Question of Palestine.New York:Vintage,1992.
福特:《基督教神学》,吴周放译。南京:译林出版社,2011。[Ford,David.Theology:A Very Short Introduction.Trans.Wu Zhoufang.Nanjing:Yilin,2011.]
哈布瓦赫:《论集体记忆》,毕然、郭金华译。上海:上海人民出版社,2002。[Halbwachs,Maurice.On Collective Memory.Trans.Bi Ran and Guo Jinhua.Shanghai:Shanghai People’s,2002.]
徐新:《反犹主义解析》。上海:三联书店,1996。[Xu,Xin.On Anti-Semitism.Shanghai:SDX Joint,1996.]
a彼时西欧生产力的增长使封建领主的扩张欲望蔓延至地中海东岸,实行长子世袭制的西欧国家非长子的骑士要靠武力掠夺发迹,地中海沿岸大港口的商人们企图从阿拉伯人和拜占庭帝国夺得地中海东岸的贸易市场,这些人和很多饱受封建剥削的农民都加入了东征的队伍。同时,罗马天主教会正企图建立“世界教会”。1054年教派分裂后,西欧天主教势力一直觊觎东正教拜占庭帝国的领土。1071年,拜占庭因战争失小亚细亚给塞尔柱突厥人,因此向罗马教皇求救,望其施以军事援助来抗击基督教共同的敌人穆斯林。然而此举无异于引狼入室,后来罗马教皇并未将从穆斯林手中夺回的耶路撒冷归还给拜占庭。
a塔索故意将守城的穆斯林国王命名为“阿拉丁”来影射萨拉丁。萨拉丁这位穆斯林英雄在这部史诗中成了凶恶胆怯之徒。阿拉丁在天主教骑士围城之际,怕城内的基督徒反戈,便想将他们杀尽,史诗中用了一个诗节写他想象中的屠杀场景,但后来阿拉丁因为怯懦而非仁慈而放弃了屠杀计划。后来阿拉丁又让巫师在天主教圣母像上行巫术,让城中的天主教少女献祭。
b小说中提到的亨德尔的《罗那度》即是以这位骑士为主人公的歌剧演绎,米拉最后歌唱的就是这部歌剧里的咏叹调。
a基督教会的“必胜主义”(triumphalism)指的是为取得统治地位和权力而夸示其所信奉教义的正确性、永恒性及绝对优越性。霍奇森(Peter C.Hodgson)在评论该小说时指出,基督教神学宣扬“上帝权力绝对论”和必胜主义,而犹太教思想从某种程度上摒除了这些论调,他们认为弥赛亚尚未来临,领悟神之真义并没有唯一的道,在多元化世界中宗教救赎是开放式的、永难终结的。