本文略依復仇事件發展的六階段，述論先秦至唐代復仇型態的諸面向：一、就復仇動機言，概以「血緣復仇」為主，尤以「為父復仇」居多。此一現象充分顯示傳統社會「父仇不共戴天」的特質；至於「為君復仇」則主要繫於彼此「恩義」而非君臣「名分」，故真正為君復仇的事例並不多見。二、就復仇對象言，一般皆以仇人本身為主，有時也會轉移到仇人親屬，更甚者則形成滅族行動；唯後者頗為少見，可見此一時期已脫離原始社會的復仇型態。三、就復仇方式言，在可能情況下，概以能「手刃仇人」為優先，但也會因復仇者的條件，如年齡、財力、性別、社會地位，或父母是否在世等而做調整。四、地方官吏對復仇的態度：史傳所載復仇案例，地方官吏大都同情或縱放復仇者，但若仔細考察，「依法正刑」實為歷代地方官吏處理復仇案的正常方式。五、中央政府對復仇的態度：歷代帝皇對復仇案的態度隨著時代需求、個人情感等因素而異；因復仇適用「殺人律」，地方官吏原可依法論處，故中央政府若主動介入則以寬宥為多，唯亦因時空因素而有所不同。六、時人／史傳對復仇的評價：因復仇在傳統社會備受肯定，故時人與史傳對復仇行為亦多肯定、讚揚；唯若未能慮及父母尚須奉養，或動機不純，或僅為復一己之私怨而強行復仇，則即使一時之間受到時人的肯定，仍將遭到學者的檢討、批判。

This article traces the development of the representations of revenge across six historical periods, examining the various forms of revenge as they had evolved in pre-Qin to Tang texts. The multi-faceted nature of revenge is revealed through the following aspects: In terms of motivation, most cases of revenge involve blood relations, with the desire to avenge for a wronged father accounting for the primary motive. This trend indicates the wide-spread application of the traditional belief that “one may never permit the enemy of one’s father to live under the same heaven as one.” As for avenging for one’s ruler, revenge is usually predicated on mutual affection or friendship between the ruler and minister, but as could be imagined, such a case is rare. In terms of method, most avengers prefer to take revenge into their own hands, but due to limiting factors such as one’s age, gender, financial ability, or social station, some may appeal for assistance from others to ensure a higher rate of success at revenge. In terms of the target of revenge, in general one’s foe is the immediate target, but on occasion, the relatives of the enemy are targeted as well, and in extreme cases, entire lineages are wiped out, though that very seldom occurs, as revenge moved away from its more tribal roots. In terms of local official attitude towards revenge, our accounts in traditional historiography show local functionaries mostly accepting──even giving free rein── to acts of revenge. However, upon closer inspection, it would seem that adherence to legal statutes is still the officials’ main approach toward revenge. In terms of the central government’s attitude toward revenge, it varies by the historical period, and is influenced by the personal predilections and dispositions of the emperors. But since acts of revenge are governed by the statutes for murder, and local officials have first jurisdiction over such cases, the central government usually takes a hands-off approach to revenge, while allowing for historical and regional differences to determine the extent of its practical influence. In terms of popular opinion, because the notion of revenge has been traditionally accepted, contemporaries and historiographers also tend to accept its execution in their own time. It is only when the avenger shows a blatant disregard for the continuing support of one’s parents, or when the motives are deemed questionable or otherwise selfish that the avenger is met with disapproval and criticism from scholars, even if his/her actions were at one time endorsed.

復仇;復仇觀;中古;倫理;禮／法衝突

Revenge; Attitude toward Revenge; Medieval China; Morality; Conflict between Ritual and Legality