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欧里庇得斯在他晚年的剧作《伊菲革涅亚在奥利斯》中,描绘了战争状态下公共生活的危机。在这部剧中,传统的个人英雄为普通公民所取代,为公共利益而牺牲自我成为新的追求。然而公共利益本身充满了矛盾和悖谬,公众受控于不理智的爱欲,无法对公共生活的利益和善好做出清晰判断。公共的爱欲源自把持权力之人所操控的话术,爱欲的话术促成了对外战争的狂热,将整个共同体导向毁灭。这部剧写于伯罗奔尼撒战争的最后阶段,是欧里庇得斯对当时雅典公共生活的严峻形势给出的警示。
Abstract：In the Iphigenia at Aulis,composed towards the end of his life,Euripides reveals the crisis of public life during wartime.In this play,the traditional individual hero is replaced by ordinary citizen;self-sacrifice for public interest becomes a new pursuit.However,public interest is full of contradictions and paradoxes;the public is controlled by irrational eros and cannot make a clear judgment on the common good and public interest.Public eros comes from discourse manipulated by the man who holds power;the erotic discourse instigates enthusiasm for an aggressive war,placing the entire community on the verge of destruction.This play was written at the final stage of the Peloponnesian War,and it is a warning given by Euripides in regard to the severe situation of contemporary public life in Athens.
(1)本文引用《伊菲革涅亚在奥利斯》主要参考周作人译本(欧里庇得斯:《欧里庇得斯悲剧集)(上),周作人译,北京:中国对外翻译出版公司2003年版)。部分字句有调整(依据洛布(Loeb)古典丛书的希-英对照本:David Kovacs trans.and ed.,"Euripides,Vol.Ⅵ:Bacchae,Iphigenia at Aulis,Rhesus",Cambridge,MA:Harvard University Press,2002)。
(2)Isabelle Torrance,"Iphigenia at Aulis",in Laura McClure ed.,"A Companion to Euripides",Chichester:John Wiley&Sons,Inc.,2017,p.284.
(3)S.E.Lawrence,"Iphigenia at Aulis:Characterization and Psychology in Euripides",Ramus,Vol.17,No.2,1988,pp.97-98.
(1)荷马:《伊利亚特》,陈中梅译,南京:译林出版社2000年版,第236页。
(2)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第270页。
(3)有学者认为,伊菲革涅亚在这里对阿基琉斯产生了爱情,例如W.D.Smith,"Iphigenia in Love",in G.W.Bowersock,Walter Burkert,Michael Putnam eds.,"Arktouros:Hellenic Studies Presented to Bernard M.W.Knox on the Occasion of His Sixty-fifth Birthday",Berlin:De Gruyter,1979,p.174.以及A.N.Michelini,"The Expansion of Myth in Late Euripides:Iphigenia at Aulis",Illinois Classical Studies,Vol.24-25,1999—2000,p.51.也有学者对此持保留意见,认为这种解读缺乏直接的文本证据,参见John Gibert,"Change of Mind in Greek Tragedy",G(o|")ttingen:Vandenhoeck&Ruprecht,1995,pp.225,237-239.而根据笔者下文的解读,本剧所呈现的伊菲革涅亚的爱欲是公共的爱欲,无关她自己的“爱情”。
(4)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第283-284页。
(5)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第254-255页。
(6)George Walsh,"Iphigenia in Aulis:Third Stasimon",Classical Philology,Vol.69,No.4,1974,pp.246-247.
(7)Katherine King,"Achilles:Paradigms of the War Hero from Homer to the Middle Ages",Berkeley and Los Angeles:University of California Press,1987,p.103.
(1)Nancy Rabinowitz,"Anxiety Veiled:Euripides and the Traffic in Women",Ithaca and London:Cornell University Press,1993,p.48.
(2)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第284页。
(3)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第285页。
(4)美国学者米切林尼(A.N.Michelini)将伊菲革涅亚式的自我牺牲称为“极端的利他主义”,她指出,欧里庇得斯所表现的极端利他超出了—一般认知,从而能引发反讽的、刺激的审美效果。参见A.N.Michelini,"Euripides and the Tragic Tradition",Madison:The University of Wisconsin Press,1987,pp.90-92.
(5)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第280-281页。
(1)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第255页。
(2)H.P.Foley,"Ritual Irony:Poetry and Sacrifice in Euripides",Ithaca:Cornell University Press,1985,p.92.
(3)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第279页。
(4)A.N.Michelini,"The Expansion of Myth in Late Euripides:Iphigenia at Aulis",Illinois Classical Studies,Vol.24-25,1999-2000,p.52.
(5)柏拉图:《理想国》,郭斌和,张竹明译,北京:商务印书馆1986年版,第173页。
(6)P.J.Rhodes,"Panhellenism",Simon Hornblower,Antony Spawforth,Esther Eidinow eds.,"The Oxford Classical Dictionary",4th edition,Oxford:Oxford University Press,2012,p.1075.
(7)这种自我认同与他者之间的关系参见郭菁:《语言意义的他者伦理维度》,《理论探讨》2019年第3期,第88页。该文说:“当我以这种方式生存时,会遇见他者并惊异地发现他者的不同。于是习惯同一的‘我’要消除这种‘不同’,便试图去占有他者。”
(1)亚里士多德:《政治学》,颜一,秦典华译,北京:中国人民大学出版社2003年版,第2页。希腊原文引自Aristotle,“Politics”,H.Rackham trans.,London:William Heinemann,1944,p.6.
(2)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第284页。
(3)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第279页。
(4)Philip Yellacott,"Ironic Drama:A Study of Euripides'Method and Meaning",Cambridge:Cambridge University Press,1975,pp.175-177.
(5)Philip Vellacott,"Ironic Drama:A Study of Euripides'Method and Meaning",p.176.另参见Philip Vellacott,"Euripides:Orestes and Other Plays",London:Penguin Books,1972,p.98.
(6)可对比澳洲学者雷兹曼(Marlene Ryzman)对阿伽门农个人野心的分析,参见Marlene Ryzman,"The Reversal of Agamemnon and Menelaus in Euripides Iphigenia at Aulis",Emerita,Vol.57,No.l,1989,p.117.
(7)美国学者麦克唐纳(Marianne McDonald)认为,父女亲情使得阿伽门农所教导的观念对伊菲革涅亚产生了强大的影响。参见Marianne McDonald,"Iphigenia's Philia:Motivation in Euripides'Iphigenia at Aulis",Quaderni Urbinati di Cultura Classics,Vol.34,No.1,1990,pp.76-77.美国学者希格尔(Herbert Siegel)则强调了伊菲革涅亚所拥抱的为希腊而死的观念中“自欺欺人”的成分。他指出:“伊菲革涅亚应被视为受骗者。她被残酷的强力利用,是政治权宜之需的受害者。她从而欺骗了自己,为可鄙的人和事由而死。”参见Herbert Siegel,"SelfDelusion and the'Volte-Face'of Iphigenia in Euripides''Iphigenia at Aulis'",Hermes,Bd.108,H.3,1980,pp.315-316.
(8)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第289页。
(1)欧里庇得斯:《欧里庇得斯悲剧集》(上),周作人译,第262-263页。
(2)R.K.Sprague ed.,"The Older Sophists:A Complete Translation by Several Hands",Columbia:University of South Carolina Press,1972,pp.31,49.
(3)G.E.Dimock,"Introduction",W.S.Merwin and G.E.Dimock trans.,"Euripides:Iphigenia at Aulis",New York:Oxford University Press,1978,pp.4-5.
(4)Thucydides,"History of the Peloponnesian War,VolumeⅠ:Books 1-2",C.F.Smith trans.,Cambridge,MA:Harvard University Press,1919,p.334.对此处erasatas中的“爱欲”意蕴的专门研究参见魏朝勇:《自然与神圣——修昔底德的修辞政治》,上海:华东师范大学出版社2010年版,第106-107页。
(5)Thucydides,"History of the Peloponnesian War,VolumeⅢ:Books 5-6",C.F.Smith trans.,Cambridge,MA:Harvard University Press,1921,p.226.对此处eros的相关研究参见F.M.Cornford,"Thucydides Mythistoricus",London:Edward Arnold,1907,p.214.
(6)亚里士多德:《雅典政制》,日知,力野译,北京:商务印书馆1959年版,第39页。
基本信息:
DOI：10.15886/j.cnki.hnus.2020.05.004
中图分类号:I545.073
引用信息:
[1]王瑞雪.公共生活中的牺牲和爱欲——欧里庇得斯《伊菲革涅亚在奥利斯》绎读[J].海南大学学报(人文社会科学版),2020,38(05):20-26.DOI:10.15886/j.cnki.hnus.2020.05.004.
2020-09-25
2020-09-25