鲁迅《复仇(其二)》解析

Abstract：Lu Xun's prose poem Revenge II is a adaptation to Jesus' suffering story. It described the process that Jesus was killed on the cross while mirrored Jesus' psychology and antithesis relationship between people who save and be saved and the grief of destiny of people who save. At the same time, it merges Lu Xun's deep experience of life: the life philosophy of anti-desperation.

Keywords: Lu Xun, Revenge II, sympathy, life philosophy

On December 20, 1924, Lu Xun wrote Revenge with two poems. It was first, published on Language Silk the weekly magazine Volum7 on December 29. The paper talks about the second poem of Revenge II. It draws materials on the story that Jesus was nailed. According to Bible: Jesus, the son of God', was born in order to redeem the mankind. He preached in Galilee and Jew about 30 years old but pronounced guilty by the authorities unfortunately. Then he was killed on the cross and revived after death. Revenge II described the process of Jesus’s death on the cross.

The image analysis of the character and its profound intention

Jesus’s image moulded by Lu Xun, as the rare precursor among common people, was doomed to trapped in the paradox of living. On one hand, he must devote his whole life to enlighten the masses and save them, which was his bounden responsibility. On the other hand, he is not understood by the masses and even be persecuted by the masses, which is the destiny that he can't escape. The powerful tragedy on Jesus is just corresponding to Lu Xun’s thought that the soldier of sprirt was laughed and teased even murdered by the ignorant masses. There are many other precursors in Lu Xun's works. A deep grief was sprouted on them.

As rescuer, he felt a strong feeling of desperation by seeing the fatuity of the one rescued and the opposite situation to him. Lu Xun also experienced such desperation. Such desperation sense is also experienced by Lu Xun. Just like Jthe love Jesus devoted ti the masses, the connotation of love of Lu Xun is hard to understand. He expressed his love on managing household, making friends, training the youth and helping others in his whole life. But in fact, he felt deeply that this kind of love he has can not understood and accepted by others, even encountered others' ingratitude and betrayal. But that kind of tenacious personal character and unyielding Life wills on Lu Xun make him unwilling to be insulted and persecuted but to oppose the oppress strength that from heart and external stubbornly until the end of the his life. Just as what he said “I want an eye for an eye and a tooth for a tooth, or half a tooth, two teeth for one tooth, because I am a man and different from God’s type. If I have not done, that is because I am unable to do not because I am magnanimous and forgive the enemy who has injured me. ” Lu Xun did not agree with faithfulness that suffering a calamity or disaster for the masses like what Jesus done. He believed that forgiving enemy is losing one’s personality, and symbolizing one’s own timid and incompetent. Therefore, his thought made his impression of Jesus Suffering is not Jesus' tolerance and sacrifice but the massacre that ignorant masses to the rescuer and the pointless sacrifice of precursors. Therefore, here he gifted the consciousness of revenges to Jesus.

We can say, Lu Xun did not write Jesus but himself. It was his experience from clamoring to wandering and from hope to disappoint. To rewrite this story was not for explaining the religion, but for expressing his suffering and thoughts and feelings of resisting desperation.

The plot of revenging expressed in the poem

Revenge is always an important theme in Lu Xun's works. In an article named Zayi, Lu Xun said” I do not know it is because of my bad quality or I can not get off the influence of the environment in the past on me, which made me think that revenge is not strange though I do not want to slander the person who do not want to resist have no personality.” Obviously, the influence of the environment in the past cultivated the strong spirit of resistance of Lu Xun. In Lu Xun's opinion, the perfect individual should be strong, independent and free. When the power of dissident’s oppressed individuals, the individuals should die for revenge rather than living on degradation. He would rather revenge and die. At the same time, Lu Xun felt that it is difficult to revenge in inherent soul in China because the ingrained bad habit rooted in the hearts of the people and trickled in the blood of everyone (including himself). However, a person did not revenge from his soul would give in to the shabby iron room with no windows and be assimilated quickly by the super stable moral system with people. And then would be one with the moral system, which is called settle down and get on with ones pursuit. Therefore, when thinking about whether ask others to forgive himself or to forgive others in one’s last hours. Lu Xun had already reached out to all the enemies and the whole moral system strictly, he said: “I think about it all over and make a decision that let them hate me and I do not forgive any one.” Only the person who contains the great love and big hate in his heart and soul, the person who gnaws himself and cast himself in denial of his own power in a long-term and the person who is sufficiently sure of the whole atmospheres and see through the whole atmosphere can have such kind of mind that fears nothing.

The revenge in this paper is most determined than any other kind of revenge that in Lu Xun's other works. In Cast the Sword, there is only one enemy in Mei Jianchi and Yan Zhiao’s revenge, which is the king. It is to use one’s life to exchange others life and to revenge with life. Although the revenge is very incisively and vividly, the revenge is only a kind of fusion that kill himself because the relationship between the person who wants to revenge and the enemy is definitely opponent and the effect of revenge is just want to claim the life of the enemy. It is simpler than the revenge in Revenge II. The death to Lu Xun was also a sad discovery of the comforter. He had to take a new look at the meaning of revenge. The avengers can wipe out a concrete man or a specific force but can not get rid of the no main name and no conscious murder group made up by the bystanders who pervaded all around. The no main name and no conscious murder group is no other than the enemy which is more powerful and more corrosive. As a result, the revenge becomes more complex in Lu Xun's eyes. In the poems, Lu Xun showed vengeance to the no main name and no conscious murder group that had dogged him in all his life. On the contrary, in Revenge II，such vengeance looked like more complex and profound. The relationship between the persons who are in revenge and the persons who are the goals of vengeance is not only opponent, but also a kind of save and be saved. In the poem, the author directly pulled person who saves others to a sieged low ebb and used ponderousness to make vengeance come true. It looks like people who save others having one step back, but makes the theme of revenge go a step further, which shows the thorough and unique of Lu Xun.

Lu Xun accounted “Passion of Christ” in a different way to the Bible, which was decided by the unique consciousness of the historical intermediate. As a person who enlightens others and reforms others, Lu Xun set reforming national standard of the people as his duty. And hoped, for this reason, promote national development and social progress. However, the widespread negative historical inertia let him in loneliness and desperation all the time, He like a soldier who took a spear in his hands，he struggled with the void battlefield until he die. Cruelty of reality made him doubt about the ultimate truth and the faith and he believed that on the chain of evolution everything is intermediate. If you denied the absolute and ultimate of existence, you will doubt about the religious of human being and will not believe the existence the perfect world. Therefore, Lu Xun eliminated the religious meaning of Jesus’s Suffering but dig the connotation of humanity. Then he changed a kind of surpass that godhood faces the hardship into a kind of appreciate taste and defiance that humanity faces the hardship. Just in such experience and resistance to desperation, Lu Xun's personality and spiritual strength had been expanded greatly. The life philosophy―anti-desperation shows the particular existence form of Lu Xun and gifted Lu Xun with the value and meaning beyond space and time.

摘 要：鲁迅的散文诗《复仇(其二)》是对耶稣蒙难故事的改写, 描写了耶稣被钉杀在十字架上的过程；着重体现了耶稣的心理体味，拯救者与被拯救者的对立关系以及拯救者命运的悲哀。同时融汇了鲁迅个人深刻的生命体验“反抗绝望”的生命哲学。

关键词：鲁迅；《复仇(其二)》；悲悯；生命哲学

鲁迅于1924年12月20日作了《复仇》，共两篇，最初发表于12月29日《语丝》周刊第七期，此篇就是其中的第二篇《复仇（其二）》。它取材于耶稣被钉杀的故事，据《新约全书・马可福音》记载：耶稣作为上帝之子为救赎人类降世成人，三十岁左右的时候在加利利和犹太各地传教，不幸获罪于当权者,被钉杀在十字架上,死后复活升天。本篇就描述了耶稣被钉杀在十字架上的过程。

人物形象分析及深层次的内涵：

在这里鲁迅先生塑造的耶稣形象，作为愚昧大众中鲜有的先觉者，就注定了他陷入了一个无法摆脱的生存悖论: 一方面他要尽他的一生来启蒙大众，救赎群人，这是他不可推卸的责任; 而另一方面他却处处不被大众理解，被大众迫害，这又是他不可逃避的宿命。耶稣身上这极具感染力的悲剧性正好与鲁迅思想中那种“精神界之战士”遭到庸众嘲笑戏耍以致谋杀的情境相对应。这样的先觉者在鲁迅的作品中还有很多，在他们身上都萌生着一层深深地悲哀。

作为拯救者的耶稣看到被拯救者的愚昧无知以致于自己对立的情景不禁产生了一种深深的绝望感，这种绝望感又何尝不是鲁迅自己所经常感受到的呢，如同作品中耶稣对大众的“爱”， “爱”的内涵在鲁迅身上是难以理解的，他的一生一直在治家，交友，培养青年与救助他人中释放着自己的爱心，但事实上他深感到自己的这种爱不被别人理解与接受，甚至遭遇他人忘恩负义，恩将仇报的背叛。但鲁迅自身的那种坚韧的个人品格与不屈不挠的生命意志，使他不甘于被屈辱，不甘于被迫害，而是倔强的去对抗外在和内心的压迫力量，直至生命的最后一息，正如他说的“我要以眼还眼，以牙还牙，或者以半牙，以两牙还一牙，因为我是人，难于上帝式的铢两悉称。如果我没有做，那是我的无力，不是我的大度，宽恕了加害于我的敌人。”鲁迅并不赞成耶稣式的替大众受难式的信仰，认为宽恕敌人就是人格的丧失，象征着自己的软弱无能。故而他的思想使他对“耶稣受难”的感受不是耶稣的宽容与牺牲，而是庸众对拯救者的杀戮以及先觉者牺牲的无意义，所以在这里他赋予了耶稣复仇的意识。

可以说，鲁迅并非是写耶稣，而是在写自己，是他自己从呐喊到彷徨，从希望到失望的心理体验，鲁迅改写这个故事，也并非在于宗教解释，而是在于表达体味自己受难，反抗绝望的思想与感受。

鲁迅在本篇中渗透的复仇情节

复仇一贯是鲁迅作品中的一个重要的主题，在一篇题为《杂忆》的文章中，鲁迅说:“不知道我的性质特别坏，还是脱不出往昔的环境的影响之故，我总觉得复仇是不足为奇的，虽然并不想诬无抵抗主义者为无人格”。显然，“往昔的环境的影响”培育了鲁迅彻底的反抗精神。在鲁迅看来，健全的个体应该是强大的、独立的、自由的。当异己的力量压迫个体的时候，个体与其苟活而生，不如复仇而死。同时鲁迅深深感到，在中国内在的心灵复仇是不容易的。因为劣根性深入人心，流淌在每个国民（包括自己）的血液中。而一个人不从心灵上复仇，就必然和这间“绝无窗户而破毁的铁屋子”妥协，和所有“从昏睡入死灭，并不感到就死的悲哀”的人们一样，立即被这超稳固的道德体系所同化，与它融为一体，就是所谓的“安身立命”，所以在最后，当考虑到临终时要不要请人宽恕自己，自己也宽恕别人时，鲁迅先生郑重的向所有的仇人，整个道德体系表了态：“我想了一想，决定的是，让他们怨恨去，我一个都不宽恕。”只有内心蕴含着大爱与大恨的人；只有长期的在否定中自我啃噬与自我铸炼的人；只有对整体气氛做到充分的把握和穿透的人才会有这样无畏的胸襟。

本篇中的复仇比鲁迅作品中的任意一种复仇都要决绝，都更有感染力。在《铸剑》中眉间尺与宴之敖的复仇中，仇人只有一个，那便是王，用生命换取生命，用生命来复仇，即使复仇的很是淋漓尽致，毕竟复仇人与仇人是明确的对立关系，复仇的层次只是在于夺取仇人的生命，一种“自屠”式的熔解。要比《复仇》两篇中的复仇单纯浅显的多。鲁迅的深刻之处，也是作为启蒙者的一个颇为悲凉的发现。他不得不重新审视复仇的意义。复仇者能消灭一个具体的人或一股具体的势力，却无法摆脱弥漫于四周的由旁观者构成的“无主名无意识的杀人团”。而这恰恰是更为强大，更具腐蚀性的“仇敌”。在鲁迅眼中复仇开始复杂起来。在《复仇》两篇中，鲁迅便把复仇的矛头指向了这种纠缠他一生的“无主名无意识的杀人团”。 然而在《复仇（其二）》中，这种复仇又更显得复杂与深刻，复仇人与复仇的对象不光是对立的关系，他们更是一种解救与被解救的关系，在文中作者干脆把复仇者拉到一个被围攻的低谷，用“玩味”来实现复仇。看似把复仇者退了一步，却将复仇的主题深人了一步，显示了鲁迅的彻底与坚决。

鲁迅对“耶稣受难”作出不同于《圣经》的解释,是由其独特的“历史中间物”意识所决定的。鲁迅作为现实生活中的启蒙者与改革者,以改造国民性为己任,希望以此推动社会和民族的进步。然而,历史的惰性使其时刻处于孤独与绝望之中,他像一个手拿投枪的战士与“无物之阵”相抗争,终其一生。残酷的现实使他不相信终极的真理、信仰,他认为“在进化的链子上,一切都是中间物。”否定了事物的绝对与终极性存在,也就否定了人的宗教性,否定了“完美”世界的存在。因此,鲁迅消解了“耶稣受难”的宗教意义而挖掘其人性内涵,把一种神性对苦难的超越转变成了人性对苦难的体味与反抗。正是在这种对绝望的不断体验以及反抗中,鲁迅的人格内涵与精神力量得到极大的拓展。这种“反抗绝望”的生命哲学显示了鲁迅独特的生命存在,使得现实性的鲁迅具有了超越时空的价值与意义。

（作者单位：青岛大学文学院）

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