WRITING AUTHORITY IN LATE MEDIEVAL ... - Cornell University

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has withdrawn from me: unless you indicate to me the dream, and its interpretation, you will perish, and your homes will be confiscated [My emphasis]. 163 The soothsayers fear that by telling the king his dream, they are effectively acting in his stead, and so they hail the king by humbly saying “King live in eternity”—live throughout time and tell your dream to your servants. The situation warrants no less; after all, the king remembers his dream in some form and so retains a shadow of the “time” that passed him. However, he only knows what he saw as a pure “somnium,” as a pure vision untranslatable to oral speech which has withdrawn from him irreparably, “sermo recessit a me.” This makes him not know his dream unless he sees it, “ignoro quid viderim” ‘I do not know what I saw’ but yet demand an exact replica of what he witnessed in the passing of time. If the Chaldean prophets only make things happen by means of words, then it is obvious that they cannot in-say Nebuchadnezzar’s dream because his dream, being outside the realm of “sermo” ‘speech’ yet still being part of perception—namely sight—cannot be said at all. This forces the Chaldeans to hail Nebuchadnezzar individually, forcing him to accept his vision as his own. Accordingly, they change their language of address, speaking to him in his own tongue “Syriace” ‘Syrian’ or as Jerome implies, Babylonian, to try to individualize language to his being and by-pass the pure visuality of the dream by letting the king speak in his own words. Even in speaking to the king in Syrian (or as Jerome calls it “Chaldean”), the soothsayers fail to coax the dream from the king, and in this, the events in Daniel once again eerily erase the line between interpretative and poetic narratives. As Jerome comments, “Up to this point what we have read has been recounted in Hebrew. From this point on until the vision of the third year of King Balthasar which Daniel saw in Susa, the account is written in Hebrew characters, to be 163 Dan. 2:3-4. 94
sure, but in the Chaldee language, which he here calls Syriac.” 164 At the precise moment in which Nebuchadnezzar says that speech cannot speak, cannot represent his visual experience— that speech has left its ability to represent an idea, Daniel shifts from using speech to narrate ideas—to tell us a story—to reducing the status of text as a marker of another text. When Nebuchadnezzar can no longer signify by means of language, Daniel can only use language to point to yet another language. The biblical presentation of events, like the dream of the king, becomes purely visual as the Hebrew uses its characters not to mean something when read aloud but to point to another structural system—to Syriac—and so to demand a strict ethics of reading and translation and not of narrative continuity when encountered on the page. Starting from Nebuchadnezzar’s dream of time, The Book of Daniel empties its written Hebrew characters from their oral presence by requiring the reader to understand another language through them—it is as if a text began in English and then continued in Arabic without changing characters. This use of language as merely a marker for another linguistic structure literally makes writing a-personal by removing direct meaning from the function of words, and figuratively it mimicks the king’s refusal to voice his authority by means of “sermo” ‘speech’ by making the authority of his narrative rely on the seeing and not the hearing of narrative. The story does not merely translate Hebrew into Aramaic (one oral way of speaking into another); it changes a Hebrew language that means what it says into an “Aramaic-in-meaning-and-Hebrew- in-look” text. In a close parallel, when the king can no longer speak to signify and when his authority does not guarantee the truth of his narration, the narrative turns into a visual “echo” and “trace,” a literal dream vision of language, which lacks its own identity except as an interpretation. 164 Commentary on Daniel 25. 95
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VOICE AND MEANING: WRITING AUTHORIT
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VOICE AND MEANING: WRITING AUTHORIT
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BIOGRAPHICAL SKETCH Juan David Sier
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ACKNOWLEDGEMENTS I would like to fi
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INTRODUCTION Although the following
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Italian examples without incorporat
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Martínez which led to the Anti-Jew
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literary masterpiece, a manual of a
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elated to the taking of “infidel
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the last two chapters of this disse
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CHAPTER I COLONIAL HERMENEUTICS: IN
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However, by the fifteenth-century,
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sermonis” was true based upon the
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undeniable that both thinkers are a
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in the Epistle to the Hebrews invol
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Clement VI’s dispensation of the
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asked other Christian authorities t
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end, therefore, requires a particul
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Hostiensis. Hostiensis, commenting
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If the representational status of s
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This catalogue of colonial conquest
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this system from their experience a
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Perhaps, the main change in the Pap
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‘speech’ could stand for the fo
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Word into flesh and hence cannot ho
Page 51 and 52: is not to say that they are not hum
Page 53 and 54: creature; the old things passed, an
Page 55 and 56: Because he understands the authorit
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Page 63 and 64: Augustine reminds Vincentius: “No
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Page 67 and 68: causa, quare homo Christus sublimat
Page 69 and 70: angle, as the rays are declined in
Page 71 and 72: ad ovile Domini induci valeant, fau
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Page 75 and 76: “prevaricacione” ‘distortion/
Page 77 and 78: In Eugene’s lament over these act
Page 79 and 80: such, the Pope who, lacking the pow
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Page 83 and 84: CHAPTER II IBERIAN GOWER: TRANSLATI
Page 85 and 86: of today’s condition has overcome
Page 87 and 88: From this vantage point, the legibi
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Page 95 and 96: Portugal) and other works of litera
Page 97 and 98: We can understand why Gower would b
Page 99 and 100: Daniel and Nebuchadnezzar are conjo
Page 101: heart only a shadow, so to speak, o
Page 105 and 106: sermo” ‘you redeem time knowing
Page 107 and 108: importantly, he speaks by means of
Page 109 and 110: 4. “Oure Tyme among ous”: Gower
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Page 115 and 116: Further, this image was a common ty
Page 117 and 118: word “tractatum” figuratively a
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Page 121 and 122: At first glance, this difference of
Page 123 and 124: the world’ through the figuration
Page 125 and 126: the verse literally ties reality to
Page 127 and 128: The English is painfully clear: the
Page 129 and 130: different. Therefore, if there is s
Page 131 and 132: palace.’ 202 Unlike the first of
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Page 135 and 136: Du Nabugod ce poet om lire, Qui se
Page 137 and 138: From this perspective, the “Tale
Page 139 and 140: For Jerome, God’s truth, authoria
Page 141 and 142: manhiede,/That thou ne be noght lic
Page 143 and 144: kneeling simply because he is an ox
Page 145 and 146: Portuguese claims—alongside Jerom
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Page 149 and 150: CHAPTER III CASTILE: STORIES WITHOU
Page 151 and 152: In this chapter, I will analyze thi
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history,’ emphasized the sense pe
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their readers without waiting to be
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2. Experiencing Truth: Managing the
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could.’ It must record both an ac
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Pero López de Ayala, pero non ley
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fifteenth centuries. Although most
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State. 253 The first change was the
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ecclesiastical and political techno
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the world and to the rule of his ho
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into the Peninsula prompted Castili
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to the mendicant orders like the Fr
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This suggests that, in the portrait
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government with another but in chan
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desirous and fulfillers of their ow
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It would be wrong, however, to gene
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into their own hands. Thus in 1391,
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But this is precisely my point: how
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memorable deeds.’ 300 Guzmán rea
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efforts that, in fact, that Guzmán
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7. Past Truth: Experiencing Time in
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explains how Pedro should rule his
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continue his alliance with the Musl
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condemned by the moral precepts adv
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wolf are one. And if the shepherd a
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details of his text, but this exemp
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To do these two things, Ayala’s r
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The letter which Benaharin writes a
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surrounding Pedro’s fall on the h
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Montiel. Instead, the Chancellor de
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worthy history and stylized fabulou
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CHAPTER IV ENGLAND: TRANSLATIONS WI
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not affect the “standing” of me
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other means. 333 Instead, we must r
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eflections at face value, a critic
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efore 1385. Second, the contents of
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of the “Cornish” grammarians re
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exchanging “word vor word” but
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II (“þe seconde kyng Richard aft
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authority in fifteenth-century Engl
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‘advice’ and would justify Trev
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immutable and eternal things. Indee
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purpose from the generalized logica
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advice is. In short, citation makes
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is maintained although knowing the
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translation as Somerset implies. 38
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English does not have legitimacy as
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In this frame, the terms “dyamete
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his daily surveying practices and w
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terms allude to an idea foreign to
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difficult to transliterate and then
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suggests that he requested Trevisa
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could give its owner the ability to
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Coriolanus. The scribal use of “T
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Trevisa’s translations were not d
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speche vor to lurne. So men of ser
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Dominus’s arguments repeat Paul
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Prophecy and English, then, affect
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is that the word of God has a parti
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concept—his language is true simp
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Justin’s Epitome of the Philippic
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outside “natural” attributes, o
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confused, and from there, the Lord
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etween meaning and representation,
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narratives) parallels similar conce
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Writing allows Voice to seem univer
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Belch, Stanislaus. Paulus Vladimiri
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Dagenais, John. The Ethics of Readi
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Fowler, David. The Life and Times o
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Kinkade, Berte. The English Transla
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---. Popes, Lawyers, and Infidels.
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Russell, Peter E. “El Descubrimie
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Waters Bennett, Josephine. “Brita
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