疾病、勞動、安息日：重審約翰˙黎里劇本中「罪」與「罰」建構下的童稚身體

Disease, Labour, and Sabbath: The Boyish Bodies Constructed by 'Sin' and 'Punishment' in John Lyly's Plays

伊莉莎白時期（Elizabethan Age）的主僕關係，除了是女王與朝臣的縮影，更是神人關係的另一種說法，而當「人」稱上帝為「天父」（Father），管教僕役與孩童反成了掌權者維護秩序的重點。藉由「君主」與「救主」的名義，雇主往往以維護身心靈的健康為藉口、以勞動日的督導為理由、以實踐安息日的服事為信條，嚴格控管童僕（boy servants）的飲食與自由。「童僕議題」是約翰．黎里（John Lyly）最常觸及的「次情結節」，而飲食是劇中的童僕最關注的話題。在他們的童稚意識（boyish consciousness）裡，肉體的直接感受（誠如飢餓、勞動與體罰等）所帶來的內在恐懼遠比任何宗教預言的抽象疾病對其心靈可能造成的威脅更令童僕難以忍受。簡言之，黎里所欲突顯的「飢餓」（hunger）既是種「過度」亦是種「缺乏」，前者對管理者而言是種「罪」，後者對被管理者而言卻是種「罰」。本論文結合了伊莉莎白時期的基督教教義、當代的歷史與社會背景、及現代的神學思維，以歷史類的《坎佩絲佩》（Campaspe,1583）、田園類的《嘎樂媞亞》（Galatea, 1585）、神話類的《麥達斯》（Midas, 1589）、及寫實類的《幫彼媽媽》（Mother Bombie, 1590）為例，檢視黎里在早、中、晚期所刻畫的童僕如何在疾病、勞動、與安息日的議題下，呈現身體的順服／不順服與維護生活秩序之間的關係。

The Elizabethan master-servant bond was not only an epitome of the Queen-Courtier relationship, but also a way to link God with Man; when Man called God ”Father,” the discipline and punishment for servants and children turned out to be a key for the people in authority to maintain the order of society. In the name of ”monarch” and ”Savior,” many Elizabethan employers attributed their severe control of boy servants' victuals and freedom to the health concern of body and soul, to the governmental regulations of labor, and to the practice of Sabbatical service. Responding to such social circumstances, John Lyly developed ”the issue of boy servants” into a common subplot, where victuals are of most concern to the dramatic juvenile employees. In their ”boyish consciousness,” the immediate physical feelings, such as the fear of hunger, labor, and corporeal punishment, are more intolerable than any other threats of spiritual diseases predicted by religious doctrines. The so-called ”hunger” in Lyly's plays refers to both ”excess” and ”lack”; whereas the former is a kind of ”sin” to a ruler, the latter can be a ”punishment” to someone who is being ruled. This essay proposes to relate Elizabethan Christianity to contemporary historical and social contexts in terms of disease, labor, and Sabbath and then link it to relevant modern theology. With such an approach, this essay examines Lyly's early, middle, and late portrayal of boy servants in the historical Campaspe (1583), the pastoral Galatea (1585), the mythological Midas (1589), and the realistic Mother Bombie (1590), where the connection between living order and physical obedience/disobedience can be demonstrated by the boyish bodies concerned with sin and punishment.