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WRITING AUTHORITY IN LATE MEDIEVAL ... - Cornell University

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CONCLUSION:<br />

THE VOICE OF COLONIALISM<br />

Dominus’s association of political authority with a post-Babylonian plurality of voices<br />

fittingly concludes this dissertation’s discussion about the ability of speech to gather “authorial”<br />

force without referring to meaning. The Tower of Babel, after all, is the one place where<br />

syntactic utterances where possible without meaning because human tongues were bereft of<br />

intelligibility by God’s intervention. Further, for medieval historiography, the building of the<br />

Tower marks the first time where this confusion of tongues specifically speaks of the creation of<br />

“auctoritas,” by describing the story of Nimrod, the first earthly tyrant.<br />

Babylon, as the epicenter of both vernacular language and sovereignty, underlies<br />

Trevisa’s understanding of the political stakes of translation. As Dominus makes clear in the first<br />

line of the dialogue, translation necessarily negotiates “strangeness” within a polity: “Seþthe þat<br />

babyl was ybuld men spekeþ dyuers tonges so þat dyuers men buþ straunge to oþer and knoweþ<br />

noзt of here speche.” 436 For Trevisa, in particular, translation allows readers to create such a<br />

political unit not because it helps them communicate to one another but because it helps them<br />

retain gestures of authority across languages. This is in part why Dominus’s arguments, like<br />

Trevisa’s translations, are explicitly “straunge” to everyday vernacular understanding—they<br />

require more than a rudimentary understanding of his words to comprehend. Although the<br />

biblical account of Babel to which he directly alludes provides no direct link between the<br />

beginning of sovereignty and the confusion of men’s tongues, Trevisa’s couching of the story<br />

before the flood in a discussion by a Lord on the political importance of translation implicitly<br />

hearkens to a Latinate historical tradition. This tradition has its roots in the Antiquitates Judaicae<br />

of Flavius Josephus, whose long history of the world accords with other general histories like<br />

436 Qtd. in Waldron “Trevisa’s Original” 289.<br />

262

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