Articles de revues sur le sujet « Authorial Philology »

The article adresses the practice of critical editing in Poland. The author, Paweł Bem, calls for an evaluation of theoretical thought underlying the practice of establishing critical editions meant to refl ect an author’s intention, and promotes the New Philology paradigm for scholarly editing. The New Philology perspective provides a methodological background for handling each text as a unique artifact. Bem also advocates for respecting original spellings and opposes standard modernization practices in scholarly editing.

The article addresses the practice of critical editing in Poland. It establishes a framework for the evaluation of the theoretical underpinnings of this practice as a refl ection of the author’s intention. Bem advocates a „new philology” paradigm in scholarly editing. The perspective of „new philology” enables the handling of every text as a unique artifact. Bem is in favor of retaining old forms of spelling and questions the common practices of modenization.

The following article deals with peculiarities of unique lexical compatibility in classical prose of the XIX century and contains preliminary results of the cross-disciplinary corpus research performed by group of scientists of the Ural Federal University. This project suggests creation of individual syntagmatic profiles for the famous Russian writers. With works of I.A. Goncharov as an example and compared to the texts of other authors special context surrounding for words zhizn (life) and zhit (live) is systematized. Initial material is extracted through comparative statistical analysis of bigrams lexical pairs, when used in the same phrase context. Lexems zhizn (life) and zhit (live) are one of the most frequent words in Russian language, however, each author tends to use them in his own, special context surrounding. Novels by I.A. Goncharov (A Common Story, Oblomov, The Precipice, Frigate Pallada) provide relatively more issues of authors individual lexical compatibility for these words, than texts created by others; in addition a full list of syntagmatically active words for Goncharovs texts is represented in this article. Context analysis is conducted to show, how semantic connections between words in contexts reflect conceptual characteristics of Goncharovs idiostyle. Comments on the individual use of words zhizn (life) and zhit (live) by other writers A.P. Chekhov, L.N. Tolstoy, I.S. Turgenev and F.M. Dostoevsky are given. Conclusions are drawn about perspectives of performing comparative statistical analysis of lexical syntagmatics in modern philology

Interrelation of literary and linguistic aspects in translating prosaic literary works - a contemporary American novel - into Russian is dealt with. Paramount attention is focused on the most significant literary aspect - the protagonist’s figure and its characterization formulated by the author of the original as well as her peculiarities recreated and represented in the translated text. The protagonist’s main features are defined concretely on the basis of the authorial description and characterization of her appearance, behavioral, psychological and some other personal individual traits represented in detail in the original, but, however, either deliberately distorted or erroneously translated. The methodology of research is based primarily on the comparative linguistic analysis of relevant excerpts taken from the original and its published translation. Special attention is paid to the results of the performed distortions followed by the authors’ detailed commentaries and, in most cases, their own suggested versions of contextual correspondences. A strictly systematized explicit classification consisting of four types of the translation invariant’s violation, defined and exposed by the authors, will, hopefully, help systematize them while teaching translation to philology students as well as caution translators of literary prose, both beginners and advanced ones, against making mistakes of this sort in their practical creative activities.

Interpretation of Brecht’s ideas and poetics, especially in publications for schoolchildren and teachers, are usually limited by scholasticism or reiteration (or by distortion) of what was said as early as in soviet times. Research aim: to find out characteristic stereotypes and errors of interpretations of drama and work of B. Brecht in the wide reader's accessible sources and to offer the own reading of the play "Mother Courage and Her Children". We underline that the action in Brecht’s works is fully conditional. The subtitle of the play – "The Chronicle from times of Thirty Years’ War" – does not do the literary work a "historical chronicle". It is one of the author’s techniques of the conditional image through the principle of Verfremdung – a term is given in the distorted translation from Russian as "alienation". A widespread stereotype of character perception of Mother Courage as the "bad mother", allegedly opposed against her daughter-heroine, distorts the authorial intention of the play. Brecht’s personages are conditional, not realistic ones: none is an embodiment of a psychologically integral character of the real man, everybody was the author’s megaphone of certain ideas, for criticism of public defects and crimes. Brecht showed Mother Courage as a resilient self-respectful person woman, however unable to provide the future to her children and unable to give up the chosen way of life. The eloquent symbolic motif of the play is the movement of Courage's van in a closed circle. Brecht did not go down to the dogmatic and moralizing theatre. He was a sceptic and he doubted any ideology, morality, values. He cruelly derided primitive ideas about valour and virtue, about respectability and nobleness. He bitterly mocked the weakness of mute victims of violence and lying.

The quantitative analysis of writing style (stylometry) is becoming an increasingly common research instrument in philology. When it comes to medieval texts, such a methodology might be able to help us disentangle the multiple authorial strata that can often be discerned in them (issuer, dictator, scribe, etc.). To deliver a proof of concept in 'distant diplomatics,' we have turned to a corpus of twelfth-century Latin charters from the Cambrai episcopal chancery. We subjected this collection to an (unsupervised) stylometric modelling procedure, based on lexical frequency extraction and dimension reduction. In the absence of a sizable 'ground truth' for this material, we zoomed in on a specific case study, namely the oeuvre of the previously identified dictator-scribe known as 'RogF/JeanE.' Our results offer additional support for the attribution of a diplomatic oeuvre to this individual and even allow us to enlarge it with additional documents. Our analysis moreover yielded the serendipitous discovery of another, previously unnoticed, oeuvre, which we tentatively attribute to a scribe-dictator 'JeanB.' We conclude that the large-scale stylometric analysis is a promising methodology for digital diplomatics. More efforts, however, will have to be invested in establishing gold standards for this method to realize its full potential.

The novel of V. Barka "The Yellow Prince" that showed the truth about the terrible crime of the Stalinist totalitarian regime of the Holodomor in Ukraine in 1932-1933 to the whole world was published in 1962 in New York. Immediately after its publication, it was translated into English. Thirteen years later (1981), its French translation appeared in France; in 2016, the Italian translation followed. In 2009 M. Ostheim-Dzerovych made the German translation of the novel “The Yellow Prince” by Vasyl Barka as the novel entitled "Der gelbe Fürst". The translator was born in Lviv, studied at the Faculty of Philology of the University of Vienna, since 1958 she has been working as a translator. The individual-authorial innovations operating in the novel "The Yellow Prince" demonstrate the literary skill of the writer and the peculiarities of his individual style. The reproduction of an individual style of the author is the most difficult task in the translation of an artistic text. By way of forming calques it was possible for the interpreter to reproduce the words adequately and therefore correspond to the individual style of V. Barka as well as to find certain equivalents. In some cases, the translator uses the lexem Getreide, and in the others she uses the word Brot. Vasyl Barka accurately and clearly conveys the realities of the Holodomor in Ukraine in 1932-1933. His individual names of the months deserve special attention. Using calques while copying the structure of the output lexical unit, the translator reproduces the newly created words. In the German translation, they retain the stylistic colour inherent to the original language.

The object of this research is Ivan Bunin’s prose of the early period – “The Epitaph”. I. A. Bunin is a Neorealist writer of the turn of the XIX – XX centuries, publicist, a unique representative of the white émigré. The subject of this research is the reception of “The Epitaph” by modern audience based on the command of philological text analysis. Having analyzed the traditional semantic components of the literary text (that are part of the concept of “philological text analysis”), the authors offer modern approaches towards representation of the established semantic categories of the text, demonstrate their functionality on the linguistic level, analyze the methods of their lexical representation and verbalization, which determines the novelty of this article. The goal lies in philological analysis of I. A. Bunin's short fiction “The Epitaph”, taking into account the historical-cultural context of its creation, the role of extralinguistic factors in the text, and their reflection on the linguistic level, semantics of the title and keywords in the ideological-thematic content of the work and expression of the authorial position. Alongside the traditional methods of academic philology, such as historical-cultural, biographical, commentary reading, linguistic-stylistic analysis, the research employs the techniques of cognitive linguistics. This article is first to describe the experience of a commentary reading of I. A. Bunin's short fiction “The Epitaph”, which is based on cognition of the semantic components of the work through the prism of a linguostylistic approach within the framework of philological analysis. The authors reveal techniques of reading the text, placing emphasis on the lexical means of representation of the key semantic categories, which on the one hand reflect the writer’s worldview , while on the other – form his individual writing style. Such articulation of the problem determines the prospects for the study of other proses of I. A. Bunin.

At the present stage, due approaches to the formation of civic identity of Russian university students are becoming an important element of learners’ socialisation. The major problems faced by the pedagogues are as follows: first, selection of the content of educational programme or course helping to shape proper values, knowledge and practical competencies; second, methods and pedagogical technologies that are productive and efficient in terms of training of future specialists. Practicing the course “Regional studies (history and art)” will make it possible to acquaint the students with the historical and artistic heritage of their region and provide the insight into the true value thereof through research and interdisciplinary project activities. The main research methods are: analysis of scientific and pedagogical research papers on the history of development of regional studies in Russia, on significance of the historical and cultural heritage for character education, with consideration of approaches to the formation of learners’ civic identity; modelling and experimental approbation of the course involving control (startup) research and final diagnostics, as well as the analysis of obtained results. Diagnostic techniques: Kuhn’s and McPartland’s test modified by Kozhanov; “Index of Tolerance” methodology (Soldatova, Kravtsova, Khukhlaev, Shaigerova), methods for identifying value orientation (Biryukova, adapted); “Incomplete thesis” methodology (Baiborodova, adapted); “Reflecting on life experience” test (Shchurkova, adapted); authorial case assignments and criteria for evaluating academic/creative output. 274 university students from Saint Petersburg, Orel, Magnitogorsk took part in the pedagogical experiment in such areas of training as Philology, Painting and Applied Arts, Design. The course “Regional studies (history and art)” was delivered in the experimental group for three years. The first year was devoted to introductory and preparatory work; the second year was focused on the study of regional architecture; the third year involved implementation of a project – layout of a complex of architectural structures with regard for regional specifics. After a series of classes, the number of students with a high level of civic identity doubled in the experimental group and reached 29%; the number of those with a low level of civic identity decreased by half, down to 18.75%. As to the control group, the indicative figures changed insignificantly. The use of the interdisciplinary course “Regional studies (history and art)” in the professional training of future specialists efficiently contributes to increased level of students’ civic identity. The authors relate the prospects for further research in this area with studying the ways to increase student motivation in project activities of sociocultural character.

The manuscript serves as a window into a nation's civilisation. Manuscripts, also known as "Naskah Kuno" or "Naskah Klasik" in the Malay world, have evolved into important pieces of cultural history that need to be conserved. The purpose of the manuscript is to learn about and comprehend the social conditions of the past and to investigate how culture and science are absorbed, recorded, and repeated. Ibn Khaldun (1332-1406) said that science and civilization are products of a variety of factors, including a) the capacity of governments, social structure, and political authority; b) vocations and livelihood opportunities; and c) the development of science and technology.

The article presents the results of a questionnaire survey conducted in high schools in some western and Southwestern Bulgarian towns. The survey includes questions related to the motivation for learning, the students' interest in the subjects studied at school, and their preferences for different scientific fields in higher education. The text gives an example of good practice of interaction between a high school and a Bulgarian university, which attempts to bridge the gap in communication between the two levels of Bulgarian education. Conclusions are made about the place and authority of the philology (in particular – Bulgarian philology) in the modern educational situation.

The description ‘Broad Church’ popularized by W.J. Conybeare in his famous article on ‘Church Parties’ in 1853, whilst claiming as distinctive the watchwords ‘Charity and Toleration’ and ‘the desire of comprehension’, made no specific reference to philology. Yet philology was not a minor fad for the Broad Church. Though its connections with theology are not obvious today, it provided a vital tool for those theologians who were seeking to defend the authority and integrity of the Bible in a context in which, as they saw it, the emergence of critical historical and scientific approaches to the natural world had the potential to undermine the sacred canon, and to relegate it to a position of relative importance only in the human story of religion. Their study of philology therefore merits renewed attention by historians, as a contribution to the reception of the Bible as book in the Victorian Church.

This essay examines a 16th-century classic of Spanish humanist apologetics: the extant portion of fray Luis de Ledn 's defense of his Spanish translation of the Song of Songs against the Inquisition. The analysis highlights a Christian hebraist's contribution to contemporary debates on the applicability of humanist philology to biblical scholarship. An English translation of fray Luis’ famous respuesta accompanies the article.

This essay studies the relationship between Erich Auerbach's account of the beginnings of literary modernity, in his well-known work on Rabelais, and the Renaissance humanism that informs both his scholarly enterprise and Rabelais's fictions. Through a study of Rabelais's depictions of the female body it shows that Rabelais's text both breaks with earlier modes of understanding bodies and narratives and questions its own authority to do so. In a process at once ethical and rhetorical Rabelais provides both the grounding and the object of Auerbach's philology.

Summary Nowadays both the figure of Irnerius and his role in the revival of legal studies in the Middle Ages are being questioned under different profiles. Returning to examine the manuscript tradition, the author aims in this essay to show how fondamental was the Irnerius’ contribution in giving the subsequent school of Bologna a very specific direction. Philology was only a tool he used to demonstrate to his contemporaries the authority and ‘positive’ validity of the whole imperial legislation against the early medieval use of selecting only what was immediately useful for practice.

In 1433, Lorenzo Valla attacked contemporary jurisprudence with a treatise attributed to the civilian lawyer Bartolus of Saxoferrato, the “De insigniis et armis.” This was considered Europe's first treatise on heraldry until a team of legal historians questioned its subject matter and authenticity. Meanwhile, visual culture continues to be seen as peripheral to Valla's critical agenda. This article proposes that Valla engaged images as manifestations of social authority and historical change. His epistle against Bartolus participates in an intellectual history of intersections between philology, antiquarianism, and the anthropology of images in which heraldry has been defined.

"Jean Mabillon and Richard Simon were both eminent seventeenth-century scholars who practiced contextualizing critical philology in order to forge unbeatable scientifical instruments against the skeptics and reinforce the authority of historical documents. But Simon’s work produced a mutation of the meaning of authenticity that would prove subversive and would generate outrage. His sociological and institutionalist understanding of the history of sacred texts not only merged both their production and their transmission into a common, ontologically homogenous historical process, but also included a survey of the sociological and cultural circumstances that transformed the text into a real authority. Furthermore, this anti-essentialist understanding of the gradual formation of the text allowed a positive reevaluation of the tradition as a continuous practice aiming at keeping alive an already historical truth. Key words: historical criticism, biblical hermeneutics, Richard Simon, Jean Mabillon, Spinoza "

The article is devoted to the specifics of analogy, which is used in news texts to (de)legitimize the actions of certain people or institutions. It has been specified that the basis of this type of (de)legitimization is the projection of the properties (causes/consequences/conditions, etc.) of one (in)correct phenomenon (usually an action) onto another, contradictory one, in order to represent it as (il)legitimate. Since the differential feature of analogy is the establishment of a relationship of similarity, the definition of this technique in T. van Leeuwen's methodology has been clarified – it includes examples of actual analogy, comparison, and metaphor. The analysis confirmed that an analogy is more often used for delegitimization than legitimation. Based on the material of one hundred news blocks devoted to debatable decisions (for the period June 2020 – May 2021), analysis reveals that each of these types of analogy performs different functions. In particular, the article singles out the methods of (de)legitimization by metaphor and comparison, as well as cases when comparison can strengthen or weaken delegitimization. It is summarized how the historical analogy can cause the representation of action as (il)legitimate and reinforce or neutralize accusations (by presenting a similar situation when fears were not justified or when the source of criticism was biased). Also, normalization by analogy is described, which is used for legitimization and weakening of delegitimization. The article demonstrates how the violation of the actual analogy, which shows double standards, is used to criticize the opponents. Lexical and syntactic markers of types of analogy are identified and classified. In addition, it is outlined how different types of legitimization, in particular, personal authority and authority of conformity, interact with an analogy. The article emphasizes that the ability to frame events in a specific way provides an analogy with significant potential for manipulation. This is extremely evident when it is used to neutralize opponents' accusations.

Translating the Bible has never been an easy task, least of all at the times of theological controversy. A New Latin translation by Erasmus of Rotterdam, executed on the eve of the Reformation, met much criticism on philological and theological level. Franciscus Titelmans, a young, Franciscan scholar from Leuven, addressed in his Collationes quinque numerous issued regarding the translation of the Epistle to the Romans. This article focuses on Romans 5:12. Titelmans claimed that Erasmus’s translation of this verse threatened the dogma of original sin and promoted the resurgence of Pelagianism. The article analyses his arguments showing that although he was not entirely alien to philology, he relied more on the Church Fathers and the authority of the Church in his translation. Philological and logical arguments served only as auxiliary proofs for the meaning that had been established by patristic commentaries. Consequently, this debate mirrors diverse attitudes of both scholars. The Humanist opted for sound philology, even if it resulted in questionable theological statements, the Franciscan for sound theology, even if it led to imperfect philological choices. Although specific arguments of this debate are outdated and hardly relevant to modern-day biblical studies, divergent attitudes of its protagonists are well reflected in current debates, making it worth

AbstractThis article explores the ideological impact of humanist philology in the age of the European Reformation. It focuses in particular on Erasmus' significance for the textual transmission of early Christian authors. An analysis of Erasmus' editions of the church fathers reveals that the editor did not just restore ancient texts but, by means of textual criticism, also sought to emancipate patristic authority from its traditional ecclesiastical keepers. In doing so he helped to transform their intellectual status from pillars of the institutionalized church into more flexible examples of spiritual virtues. In addition, it shows how Erasmus used his explanatory material to guide the interpretation of specific texts. Finally, by rigorously assessing the authenticity of received works and thus reorganizing the patristic canon, Erasmus promoted a critical attitude to the ecclesiastical tradition. The results of this exploration suggest that the notions of emancipation, interpretative guidance, and canonization can serve as helpful criteria for gauging the ideological impact of textual criticism in other areas as well.

Abstract Part of a larger project interrogating literal and discursive translation in late-colonial Vedāntic thought, this paper focuses on Helena Petrovna Blavatsky, founder of the Theosophical Society and its key ideologue. Blavatsky grounded her articulation of Theosophical teachings in a mysterious source text, purportedly written in a sacerdotal language known as the Senzar. In presenting herself as its translator, Blavatsky deftly maneuvers between competing philosophies of language and knowledge paradigms, from philology to occultism. This allows her to simultaneously frame Theosophy as continuous with Vedāntic and Buddhist thought and as superseding them, thus effectively articulating a new—universal—teaching. Utilizing translation theory as an analytical and hermeneutical lens, this paper examines some of Blavatsky’s more notable discursive mechanics and their textual afterlives, tracing the tensions between authorship and authority, tradition and innovation, the particular and the universal. It is proposed that attending to such translational practices (or claims thereof) points to broader questions of meaning-making and commensurability implicated in any project of articulating a tradition across linguistic, cultural, temporal and geographical spaces—as well as its limits and challenges.

This slim volume, 155 pages apart from the introduction and back matter, is the revised version of a recent dissertation on the dialogic and discursive exchange of wisdom in the Gnomic genre of Old Norse-Icelandic Eddic poetry. As the author notes in the introduction (Ch. 1), this genre is well attended in the scholarly literature and many studies have addressed similar or adjacent topics. Five chapters after the introduction describe and investigate narrative and discursive aspects of wisdom poetry informed by a pre-Christian past but located firmly within a post-conversion manuscript context.

In the study of the history of biblical scholarship, there has been a tendency among historians to emphasize biblical philology as a force which, together with the new philosophy and the new science of the seventeenth century, caused the erosion of universal scriptural authority from the mid-seventeenth century onwards. A case in point is Jonathan Israel's impressive account of how biblical criticism in the hands of Spinoza paved the way for the Enlightenment. Others who have argued for a post-Spinozist rise of biblical criticism include Frank Manuel, Adam Sutcliffe, and Travis Frampton. These scholars have built upon longer standing interpretations such as those of Hugh Trevor-Roper and Paul Hazard. However, scholars in the past two decades such as Anthony Grafton, Scott Mandelbrote and Jean-Louis Quantin have altered the picture of an exegetical revolution inaugurated by Thomas Hobbes (1588–1679), Spinoza (1632–1677), and Richard Simon (1638–1712). These heterodox philosophers in fact relied on philological research that had been largely developed in the first half of the seventeenth century. Moreover, such research was carried out by scholars who had no subversive agenda. This is to say that the importance attached to a historical and philological approach to the biblical text had a cross-confessional appeal, not just a radical-political one.

Kurt Wais ( 1907-1995) would be 100 years old on 9 January 2007. He was Professor of Romance Philology and Comparative Literature at Tübingen University until his retirement in 1975. His immense erudition spanning several literatures and epochs equipped him well for pioneering work in Comparative Literature, of which he was the leading authority in Germany. Drawing on his "Nachlass" (private papers) now deposited with the renowned German Literature Archive in Marbach/Neckar, the author, a pupil of Kurt Wais, demonstrates how the precocious scholar, who had won international recognition at the age of 31 with his authoritative book on Stéphane Mallarmé, developed into a versatile researcher, a dedicated teacher and a trustworthy colleague. But this is far from a merely personal success story, for the achievements of Kurt Wais bear testimony to the strengths of German and European academic tradition. What Kun Wais described as his "life's work", a monumental comparative study of Europe's early medieval epics, occupied him until his death, with only one volume published, while the remaining 9 volumes, though still in manuscript form, might provide intimations of Europe as a cohesive entity, predating the dreams of the architects of the EU by almost a thousand years.

Abstract The paper argues that the ways in which editors shape cultural perceptions of authors, or their works, are only partially evident from theoretical writings and testimonies. Programmes and practices of editing often do not coincide, they can even contradict each other. This is not necessarily due to a lack of consistency, but to the fact that there is an inherent logic to editorial practice that is sometimes not even fully reflected upon by the professionals and experts within the community. What is needed, it is argued, is a praxeological approach that looks at the practices of selecting and editing, framing and medially placing texts, as well as the social, economical and political aspects of editions in concrete historical constellations. Thus, fundamental tensions that characterize the practice of modern editing since the beginning become visible. In the nineteenth century, a notion of editorship as a purely reproductive activity emerged. Editors were not allowed anymore to make any interventions in the texts. However, this concept of editorship contrasted with the idea that the editor should become a second maker, by not only replicating the original creative activity, but claiming to be able to understand the author better than the author understands him- or herself. The collaborative practice of editorship therefore equally works in favour of the author and against the author. Bettina von Arnim’s literary debut Goethe’s Briefwechsel mit einem Kinde (1835) is used as an example to illustrate this basic problem of modern editorship. In Arnim’s work, different functions and programmatics of editorship come together. Goethe’s Briefwechsel mit einem Kinde is situated between a poetic form of appropriation and a poeto-philological practice of editing. It is both an act of memorialization and an attempt by the editor to secure a place for herself in the literary field. Through her editing of the letters and their arrangement, Arnim initially places herself in the role of one of Goethe’s imaginary sister: At the end of the first part of the correspondence, Arnim is asked by Goethe’s mother to write down the story of Karoline von Günderrode. Thus, she composes a female Wertheriade. In the second part, Arnim stages herself as the poet’s muse by putting words into her own mouth in the letters to Goethe that later reappear in his poems. Finally, Arnim repeatedly slips into the role of Goethe’s female characters and continues their stories on her own authority. While the second part of the correspondence ends with Goethe’s death, the third part, the Tagebuch (Diary), becomes the initiation of Arnim’s own authorship. Here the dialogue turns into a monologue. The logic of inspiration is reversed: Arnim becomes a poet kissed and blessed by the muse Goethe. Owing to its fictional elements, Goethe’s Briefwechsel mit einem Kinde has tended to be regarded in German-studies scholarship as an epistolary novel or artistic adaptation rather than as an ›edition‹ in the proper sense of the word. This article, on the contrary, argues that the book illuminates a fundamental contradiction of modern editing precisely because of its intermediate status between philology and poetry. Editorial activities always aim to establish an authentic speech and a specific form of authorship. Even as nineteenth-century editorial philology formed an ethos that prohibited purposeful interference with the text, the editors still claimed to become second creators. This led to self-contradictions that have not been discussed within philology for a long time. Arnim’s poetical edition Goethe’s Briefwechsel mit einem Kinde makes this contradiction visible by exaggerating it: She pursues the hubris of being able to understand the author better than he understands himself in an excessive form.

The article discusses the specifics of legal techniques in the formulation of legal definition. A comparative analysis of approaches to understanding the definition procedure in jurisprudence, philosophy, logic, mathematics and philology is carried out. The relevance of the topic under study lies in the absence in modern legal tech-nology of generally accepted approaches to understanding the methodological speci-ficity of the implementation of the definition procedure. The purpose of this article is to determine the methodological foundations of differentiation of axiomatic and con-textual definitions, the implementation of the critical analysis of the classifications of types of definitions in the modern scientific literature. The basis of the concept of definition proposed by the authors is the analytical study of the logicallinguistic operation of determination on the example of the defi-nition of «corruption» from the Federal Law of December 25, 2008 No. 273-FZ. There is a lack of legal recognition of corruption as a bribe, and criticism of the narrow definition. Corruption is defined as a criminal act of a social and legal nature, which is constrained by the nature of official crimes in conflict with the interests of society and the State, the essence of which is an obvious mercenary motive in personal en-richment (material and non-material) through the use of his official position (authori-ty) for mercenary purposes. The study is based on the methodological tools of systemic, structural-functional and comparative cognition methods.

The article examines some aspects of the theoretical legacy of Abū ‘l-Ḥasan al-Māwardī, a medieval Islamic theologian and jurist. This prominent scholar, who lived a long and eventful life, wrote a number of works that left a noticeable mark in the political and legal thought of Islam. Al-Māwardī also wrote several significant treatises in Islamic theology and Jurisprudence. Among them are works devoted to commenting on the Qur’ān — Nukat wa’l-‘uyūn [Tafsīr al-Māwardī], ’Amthāl al-Qur’ān, as well as a treatise on Prophethood — ’A‘lām al-Nubuwwa. Another important but still insufficiently studied treatise of al-Māwardī on Jurisprudence is called Kitāb al-Ḥāwī al-kabīr fī fiqh madhhab al-Imām al-Shāfi‘ī. It is generally accepted that al-Māwardī‘s essay called al-’Iqnā‘ made him famous in his lifetime. This legal guide to the Shafi‘i law certainly strengthened the professional authority of al-Māwardī as the leading Shafi‘i faqih and apparently contributed to the growth of his political influence in medieval Baghdad. Despite the merits and recognition of al-Māwardī as an authoritative connoisseur of Islam, his creative search was not limited to writing works on religious topics. Al-Māwardī ‘s obvious interest in scientific disciplines was, in particular, confirmed in several studies on philology. He wrote at least two works on this subject: namely, ’Amthāl wa’l-ḥikam and Kitāb fī al-naḥw. However, the scholars who study the heritage of al-Māwardī deal mainly with his socio-political works. Al-Māwardī was known as a gifted and experienced diplomat who repeatedly acted as a mediator in solving complex political problems. As an adviser for many years at the Abbasid court, al-Māwardī composed several works on the theory of state and governance, such as al-Aḥkām al-Sulṭāniyya, Qawānīn al-wuzarāʾ wa- siyāsat al-mulūk, as well as Tashīl al-naẓar wa-ta‘jīl al-ẓafar fī ’akhlāq al-malik wa-siyāsat al-mulk etc. These works, diverse not only in content, but also in genre, mainly reflect the essence of political processes of that time.

Collections of antiquities on Danish manorsBefore the establishment of the public museum system and during its first phase after 1807, important activity concerning the relics of antiquity was managed by the estates (fig. 3). This resulted in the creation of collections with varied contents, including Danish antiquities. These were either bought or found within the estate district as was the case with the pieces of ”danefæ”, which the peasants found and brought to the manor (according to a decree from 1737, all treasures found in the Danish soil must be handed over to the king or – later – the state. Such finds are called” danefæ”). It is notable that the collection of danefæ took place according to a decentralised structure, as described in King Frederik V’s public notice from 1752, which also stated that a reward is given in return. According to this, the king delegated his right to collect danefæ to counts and barons, who could then again pass it on and cash the reward. The danefæ became the nucleus in many collections (fig. 4). This category of landowners kept their central position to archaeological work for a long time. Their right to collect danefæ lasted until 1853, and the practice of delivering antiquities found on the estate at the manor went on until modern times.The early museum collections, the kunstkammers and collections of curios of the 17th and 18th centuries, are well described in the literature on museum history. However, only little attention has been paid to the collections of the 19th and early 20th centuries. For instance, the collections of Broholm on Fyn (fig. 9), of Nr. Vosbjerg in Western Jutland, of Brattingsborg on Samsø, and of Valbygaard (fig. 1) and Lerchenborg on Sjælland have all been thoroughly described, but only individually (note 5), not as a phenomenon. This article is based on information from a few selected archives supplemented by spot tests involving a number of manors and several museums in areas with many estates (note 14). ln spite of the limitations induced by the source material it is the aim of the article to throw light on as many collections as possible to reach a general view. The article focuses on the manor collections as a phenomenon and on the museum development and museum traditions to which these collections belong , with the emphasis on the 19th and early 20th centuries.The article is based on two archives,Victor Hermansen’s papers in the Royal Library, indicated in the lists I-V with the signature of ”gl. Bib. VH” and the part of the report archive in the National Museum / Danish Prehistory, listed as ”NM, Oldtiden”, which contains the private collections. The material has been described using five time references: Before 1807 (list I); 1807-1848 (list II); 1848-1892 (list III); and finally 1892-1919 and 1919- the present time (both in list IV) (fig. 2). The time divisions were the result of an overall evaluation of the material, the type of collections and the intellectual, mental and social motives behind the collecting activity. Although the types of collections from different periods overlap and late examples of early collection types do occur, it is still obvious that the ideal for collector’s activity changed in the course of time.The review begins with the period 1807-1848, at the start of which the ”Royal Commission to the Safe keeping of Antiquities” was to become the foundation stone of the public museum system.1807-1848: landowners and others put much work into the issue, which the ”Commission” had been appointed to safeguarding. Danish artefacts were collected as never before. A flow of artefacts arrived at the collection in the capital from several landowners on Fyn and elsewhere. As in the beginning of the previous period, the landowners were also taking part in excavations, in protecting relics of antiquity and in publishing archaeological treatises.1848-1892:The public museum services were established. The new keeper of the Danish antiquities, the archaeologist J.J.A. Worsaae travelled the country to collect information, and he specifically contacted the landowners, knowing that these were key figures within archaeological research (fig. 5 and 10). Consequently, the landowners changed the way they dealt with archaeology in line with the development of the profession as initiated by Worsaae, who went in the direction of a more scholarly method and a dissociation of philosophy and history, which had been closely connected to archaeology. King Frederik VII’s (1848-1863) personal interest in archaeology had a positive influence on the development of the profession and contributed to its growing popularity among the landowners and the public.1892-1919: This period began with the Old Nordic Museum changing its name into the National Museum, and Sophus Müller becoming its curator. The landowners continued their archaeological activity, especially on those estates, which had a tradition for this (fig. 6). However, in the correlation between these archaeologically interested and active landowners, the National Museum gained more authority due to its growing expertise. Not only did the museum engage itself in the landowners’ investigations, it also took over the work and continued it on its own terms. But at the same time the museum staff showed appropriate consideration to the landowners, who according to the constitution had the right of owners hip to extensive areas with artefacts and relics of the past. Cooperation was necessary for the growth of the profession. The landowners had unlimited rights to those finds of artefacts and structures that were not danefæ or listed relics. However, the registers of the National Museum from this time show that after the excavation, the landowner often gave the finds to the museum.This period also saw conflicts between the provincial museums and the National Museum, caused by Sophus Müller’s policy of a centralised museum structure, which gave the provincial museums little liberty of action (note 7). We lack a coherent description of the private artefact collectors’ part in this game. A closer examination of some of them, such as Beck on Valbygaard, the private collectors associated with the museum in Odense, and Collet on Lundbygaard suggests that they were sometimes on one, sometimes on the other front in this controversy (note 9 and 47).After 1919: In 1919, the privileges and special duties of the nobility were cancelled, a development parallelled in the rest of Central, East and Northern Europe. The advanced position in the government previously held by this social class had ended to be replaced by the public sector of the democratic society of which the modern museum system forms a part. However, some estates carried on the tradition of building up collections of artefacts even in this period, and a few landowners opened museums on their estates (fig. 7). These are late activities in the long tradition of archaeological activity on the manors. Both in this periods and the previous one, the interest in collecting artefacts spread down the hierarchy of the manors to the employees and to the farmers on the small holdings. Today almost every family holding owns a collection of artefacts found on the property.To throw light on the changing intellectual context of which the artefact collections on the manors formed part, from the collections of the late Renaissance until the present, the article includes the collections of curios and minerals from the 17th and 18th centuries (list I). Most royal and princely courts in Europe had a kunstkammer with a wideranging content. The archive information used for this article has shown that in Denmark in the 19th century, these collections were not exclusively connected to the nobility or the manors. It is a common trait that the collector was a learned person, an academic or a high official or a well- educated nobleman with or without property. To agree with this, both in Denmark and internationally, a well-equipped library was attached to the collection as a fixed element (fig. 8). Some kunstkammers were attached to grammar schools, orphanages and student hostels. Through purchase and sale parts of the collections changed owner and location from time to time, as for instance the collection of Jesper Friis, which can be followed in written so urces from the 17th century through the following centuries and for a couple of items even into the antique collection of the National Museum.Around 1800, the Romantic Movement and the national currents increased the interest in Danish arte facts and relics of the past. Via folk high school education, which was inspired by the Nordic mythology and attached importance to the prehistory and early history of the nation, this interest spread into the population. As opposed to the earlier collections, which formed part of a learned environment characterised by a classical, humanistic education, the many manor collections, which had their prime in the period of c. 1860-1919, formed part of a practical agronomy universe, where demanding farming techniques were pushed into effect and where hunting and outdoor life was an important part of life. At the same time the landowners put much strength into renovating buildings and erecting fine manor complexes, a natural consequence of the wealth that originated from the corn sales. In an era where natural sciences and practical trades were given pride of place, the turn of archaeology away from the old humanistic method and tradition within philology and history towards the exact sciences will have contributed to the populariry of the profession.The private collections of artefacts have a larger professional and intellectual value than what is usually attributed to them. They were made at a time when the creation of rype collections of artefacts, suites, were in fashion. Information on find conditions and contexts are therefore rare. In the 20th century, professional archaeologists valued these collections according to the presence of find information, and so many of them were split through exchange. The fact that many of these artefacts were from the time before the parish accounts (a registering of relics of the past initiated by the National Museum) and thus – when it comes to the local artefacts – told of the relics of the past that had been situated on the estate earlier, but had been demolished in the early, active farming years of the first half of the 19th century. Also, the ethnological value of these collections has been disregarded.The article ends with considerations as to the public / the private. Nowadays these two notions create two separate rooms. ICOM’s ethical rules for museums have a clear definition, stating that a professional museum activiry is in compatible with private collecting activity.The history of the private collections of arte facts throws light on the development from the time before the public sector, when landowners and other private persons were supporting archaeology and the public museum initiative economically, politically and professionally. The profession developed from here and in a continued interaction between the professionals and the private collectors. Even when today there is a clear distinction between public and private, there are some interesting reminiscences left. Without the contribution and support of the public, archaeology would have difficult conditions.Karen Løkkegaard PoulsenMariboTranslated by Annette Lerche Trolle

The paper traces some general reflections on the problems, methods and perspectives of authorial philology applied to d’Annunzio’s work and in relation to some recent scientific contributions. Following Contini’s philological sensitivity, the d’Annunzio variant studies have dealt with a peculiar processing method that manifests itself almost instantly, in currenti calamo interventions. In critical editions, they are given an adequate representation through multilayered apparatuses and through the distinction between text prehistory and protohistory. The critical applications of these studies have since been the most attractive prospects for an investigation into the elaboration of d’Annunzio’s text.

HyperHamlet is a database of allusions to and quotations from Shakespeare's Hamlet, which is supported by the Swiss National Science Foundation as a joint venture between the Departments of English and German Philology, and the Image and Media Lab at the University of Basel. The compilation of a corpus, whose aim it is to document the "Shakespeare phenomenon", is intricate on more than one level: the desired transdisciplinary approach between linguistics, literary and cultural studies entails data selection from a vast variety of sources; the pragmatic nature of intertextual traces, i.e. their dependence on and subordination to new contexts, further adds to formal heterogeneity. This is not only a challenge for annotation, but also for data selection. As the recognition of intertextual traces is more often than not based on intuition, this paper analyses the criteria which underlie intuition so that it can be operationalised for scholarly corpus compilation. An analogue to the pragmatic model of ostensive-inferential communication with its three constitutive parts of speaker's meaning, sentence meaning and hearer's meaning has been used for analytical heuristics. Authorial intent – in a concrete as well as in an abstract historical sense – origin and specific encyclopaedic knowledge have been found to be the basic assumptions underlying data selection, while quantitative factors provide supporting evidence.

Abstract The masoretic manuscripts and the Hebrew grammars have transmitted two different ways of vocalizing the imperative form of the verb ברך « to bless ». The Tiberian manuscripts, such as Alep and Leningrad B 19a, contain בָּרֲכוּ, while since the twelfth century on, the majority of manuscripts and contemporary editions have read the orthography בָּֽרְכוּ. Different vocalizations of ר (reš) probably reflect dialectal divergences, and a new generation of Hebrew grammar should reflect them as well. The Practice of Ben Asher, who mainly used the ḥatef pataḥ, became the minority, while the use of the šwa by Ben Naftali became the majority and was later taken up by Norzi in the seventeenth century. Thus, the masoretes’ authority is a philological issue in the printed editions of the Hebrew Bible.

In this paper I consider how Edward Said elaborates his concept of exile—as both a physical displacement and as a hermeneutical situation or mode of critical activity—in a transhistorical dialogue with Erich Auerbach. In his efforts to delineate the interrelation between cultural discourses and historical ‘regimes of knowledge,’ Said shows intellectual exile (which gives rise to secular criticism) to be the preliminary step in a concrete act of cultural recuperation: namely the re-appropriation and mobilization of texts, through an exilic will to interpretation and synthesis. Through a close examination of Auerbach’s ‘Philology and Weltliteratur’ and Said’s ‘Secular Criticism’ I compare the writers’ consciousness of their worldly socio-political situations, their humanistic goals, and their readings of cultural history—which they evaluate in the form of literary representations and interpretations of reality. Said locates agency in the exile’s liminal situation, his ‘unhomely’ un-belonging, which affords him a unique perspective and a certain mobility of critical thought. He believes that Auerbach, in his cultural alienation as a Jew exiled to Istanbul during World War II, adopted such a threshold position and could thus exercise precisely this exilic will to criticism as he wrote his magisterial Mimesis. Through a ‘worldly self-situating’ between inside and outside and a refusal of all binding filiations or affiliations that would limit his ability to move freely between the two spaces, the secular critic following the model of Auerbach, can mediate contrapuntally between dominant and minority culture, challenge authority, and indeed, redistribute cultural capital to produce ‘non-coercive knowledge in the interests of human freedom.’ Exilic readings thus become a tool and weapon of resistance, which simultaneously enable a critical recovery of one’s lost world and a reconstitution of the cultural mythos of ‘home,’ to impart historical, or at least aesthetic, coherence to the traumatic experience of loss.

This paper argues that illegitimacy is a concept that relates to almost all of the fundamental ways in which Western society has traditionally organised itself. Sex, family and marriage, and the power of the church and state, are all implicated in the various ways in which society reproduces itself from generation to generation. All employ the concepts of legitimacy and illegitimacy to define what is and what is not permissible. Further, the creation of the illegitimate can occur in more or less legitimate ways; for example, through acts of consent, on the one hand; and force, on the other. This paper uses the study of an English Renaissance text, Shakespeare’s Henry V, to argue that these concepts remain potent ones, regularly invoked as a means of identifying and denouncing perceived threats to the good ordering of the social fabric. In western societies, many of which may be constructed as post-marriage, illegitimate is often applied as a descriptor to unlicensed migrants, refugees and asylum seekers. In countries subject to war and conflict, rape as a war crime is increasingly used by armies to create fractures within the subject community and to undermine the paternity of a cohort of children. In societies where extramarital sex is prohibited, or where rape has been used as a weapon of war, the bastard acts as physical evidence that an unsanctioned act has been committed and the laws of society broken, a “failure in social control” (Laslett, Oosterveen and Smith, 5). This paper explores these themes, using past conceptions of the illegitimate and bastardy as an explanatory concept for problematic aspects of legitimacy in contemporary culture.Bastardy was a particularly important issue in sixteenth and seventeenth century Europe when an individual’s genealogy was a major determining factor of social status, property and identity (MacFarlane). Further, illegitimacy was not necessarily an aspect of a person’s birth. It could become a status into which they were thrust through the use of divorce, for example, as when Henry VIII illegitimised his daughter Mary after annulling his marriage to Mary’s mother, Catherine of Aragon. Alison Findlay’s study of illegitimacy in Renaissance literature lists over 70 portrayals of illegitimacy, or characters threatened with illegitimacy, between 1588 and 1652 (253–257). In addition to illegitimacy at an individual level however, discussions around what constitutes the “illegitimate” figure in terms of its relationship with the family and the wider community, are also applicable to broader concerns over national identity. In work such as Stages of History, Phyllis Rackin dissected images of masculine community present in Shakespeare’s history plays to expose underlying tensions over gender, power and identity. As the study of Henry V indicates in the following discussion, illegitimacy was also a metaphor brought to bear on issues of national as well as personal identity in the early modern era. The image of the nation as a “family” to denote unity and security, both then and now, is rendered complex and problematic by introducing the “illegitimate” into that nation-family image. The rhetoric used in the recent debate over the Scottish independence referendum, and in Australia’s ongoing controversy over “illegitimate” migration, both indicate that the concept of a “national bastard”, an amorphous figure that resists precise definition, remains a potent rhetorical force. Before turning to the detail of Henry V, it is useful to review the use of “illegitimate” in the early modern context. Lacking an established position within a family, a bastard was in danger of being marginalised and deprived of any but the most basic social identity. If acknowledged by a family, the bastard might become a drain on that family’s economic resources, drawing money away from legitimate children and resented accordingly. Such resentment may be reciprocated. In his essay “On Envy” the scientist, author, lawyer and eventually Lord Chancellor of England Francis Bacon explained the destructive impulse of bastardy as follows: “Deformed persons, and eunuchs, and old men, and bastards, are envious. For he that cannot possibly mend his own case will do what he can to impair another’s.” Thus, bastardy becomes a plot device which can be used to explain and to rationalise evil. In early modern English literature, as today, bastardy as a defect of birth is only one meaning for the word. What does “in everything illegitimate” (quoting Shakespeare’s character Thersites in Troilus and Cressida [V.viii.8]) mean for our understanding of both our own society and that of the late sixteenth century? Bastardy is an important ideologeme, in that it is a “unit of meaning through which the ‘social space’ constructs the ideological values of its signs” (Schleiner, 195). In other words, bastardy has an ideological significance that stretches far beyond a question of parental marital status, extending to become a metaphor for national as well as personal loss of identity. Anti-Catholic polemicists of the early sixteenth century accused priests of begetting a generation of bastards that would overthrow English society (Fish, 7). The historian Polydore Vergil was accused of suborning and bastardising English history by plagiarism and book destruction: “making himself father to other men’s works” (Hay, 159). Why is illegitimacy so important and so universal a metaphor? The term “bastard” in its sense of mixture or mongrel has been applied to language, to weaponry, to almost anything that is a distorted but recognisable version of something else. As such, the concept of bastardy lends itself readily to the rhetorical figure of metaphor which, as the sixteenth century writer George Puttenham puts it, is “a kind of wresting of a single word from his owne right signification, to another not so natural, but yet of some affinitie or coueniencie with it” (Puttenham, 178). Later on in The Art of English Poesie, Puttenham uses the word “bastard” to describe something that can best be recognised as being an imperfect version of something else: “This figure [oval] taketh his name of an egge […] and is as it were a bastard or imperfect rounde declining toward a longitude.” (101). “Bastard” as a descriptive term in this context has meaning because it connects the subject of discussion with its original. Michael Neill takes an anthropological approach to the question of why the bastard in early modern drama is almost invariably depicted as monstrous or evil. In “In everything illegitimate: Imagining the Bastard in Renaissance Drama,” Neill argues that bastards are “filthy”, using the term as it is construed by Mary Douglas in her work Purity and Danger. Douglas argues that dirt is defined by being where it should not be, it is “matter in the wrong place, belonging to ‘a residual category, rejected from our normal scheme of classifications,’ a source of fundamental pollution” (134). In this argument the figure of the bastard aligns strongly with the concept of the Other (Said). Arguably, however, the anthropologist Edmund Leach provides a more useful model to understand the associations of hybridity, monstrosity and bastardy. In “Animal Categories and Verbal Abuse”, Leach asserts that our perceptions of the world around us are largely based on binary distinctions; that an object is one thing, and is not another. If an object combines attributes of itself with those of another, the interlapping area will be suppressed so that there may be no hesitation in discerning between them. This repressed area, the area which is neither one thing nor another but “liminal” (40), becomes the object of fear and of fascination: – taboo. It is this liminality that creates anxiety surrounding bastards, as they occupy the repressed, “taboo” area between family and outsiders. In that it is born out of wedlock, the bastard child has no place within the family structure; yet as the child of a family member it cannot be completely relegated to the external world. Michael Neill rightly points out the extent to which the topos of illegitimacy is associated with the disintegration of boundaries and a consequent loss of coherence and identity, arguing that the bastard is “a by-product of the attempt to define and preserve a certain kind of social order” (147). The concept of the liminal figure, however, recognises that while a by-product can be identified and eliminated, a bastard can neither be contained nor excluded. Consequently, the bastard challenges the established order; to be illegitimate, it must retain its connection with the legitimate figure from which it diverges. Thus the illegitimate stands as a permanent threat to the legitimate, a reminder of what the legitimate can become. Bastardy is used by Shakespeare to indicate the fear of loss of national as well as personal identity. Although noted for its triumphalist construction of a hero-king, Henry V is also shot through with uncertainties and fears, fears which are frequently expressed using illegitimacy as a metaphor. Notwithstanding its battle scenes and militarism, it is the lawyers, genealogists and historians who initiate and drive forward the narrative in Henry V (McAlindon, 435). The reward of the battle for Henry is not so much the crown of France as the assurance of his own legitimacy as monarch. The lengthy and legalistic recital of genealogies with which the Archbishop of Canterbury proves to general English satisfaction that their English king Henry holds a better lineal right to the French throne than its current occupant may not be quite as “clear as is the summer sun” (Henry V 1.2.83), but Henry’s question about whether he may “with right and conscience” make his claim to the French throne elicits a succinct response. The churchmen tell Henry that, in order to demonstrate that he is truly the descendant of his royal forefathers, Henry will need to validate that claim. In other words, the legitimacy of Henry’s identity, based on his connection with the past, is predicated on his current behaviour:Gracious lord,Stand for your own; unwind your bloody flag;Look back into your mighty ancestors:Go, my dread lord, to your great-grandsire’s tomb,From whom you claim; invoke his warlike spirit…Awake remembrance of these valiant dead,And with your puissant arm renew their feats:You are their heir, you sit upon their throne,The blood and courage that renowned themRuns in your veins….Your brother kings and monarchs of the earthDo all expect that you should rouse yourselfAs did the former lions of your blood. (Henry V 1.2.122 – 124)These exhortations to Henry are one instance of the importance of genealogy and its immediate connection to personal and national identity. The subject recurs throughout the play as French and English characters both invoke a discourse of legitimacy and illegitimacy to articulate fears of invasion, defeat, and loss of personal and national identity. One particular example of this is the brief scene in which the French royalty allow themselves to contemplate the prospect of defeat at the hands of the English:Fr. King. ‘Tis certain, he hath pass’d the river Somme.Constable. And if he be not fought withal, my lord,Let us not live in France; let us quit all,And give our vineyards to a barbarous people.Dauphin. O Dieu vivant! shall a few sprays of us,The emptying of our fathers’ luxury,Our scions, put in wild and savage stock,Spirt up so suddenly into the clouds,And overlook their grafters?Bourbon. Normans, but bastard Normans, Norman bastards!...Dauphin. By faith and honour,Our madams mock at us, and plainly sayOur mettle is bred out; and they will giveTheir bodies to the lust of English youthTo new-store France with bastard warriors. (Henry V 3.5.1 – 31).Rape and sexual violence pervade the language of Henry V. France itself is constructed as a sexually vulnerable female with “womby vaultages” and a “mistress-court” (2.4.131, 140). In one of his most famous speeches Henry graphically describes the rape and slaughter that accompanies military defeat (3.3). Reading Henry V solely in terms of its association of military conquest with sexual violence, however, runs the risk of overlooking the image of bastards themselves as both the threat and the outcome of national defeat. The lines quoted above exemplify the extent to which illegitimacy was a vital metaphor within early modern discourses of national as well as personal identity. Although the lines are divided between various speakers – the French King, Constable (representing the law), Dauphin (the Crown Prince) and Bourbon (representing the aristocracy) – the images develop smoothly and consistently to express English dominance and French subordination, articulated through images of illegitimacy.The dialogue begins with the most immediate consequence of invasion and of illegitimacy: the loss of property. Legitimacy, illegitimacy and property were so closely associated that a case of bastardy brought to the ecclesiastical court that did not include a civil law suit about land was referred to as a case of “bastardy speciall”, and the association between illegitimacy and property is present in this speech (Cowell, 14). The use of the word “vine” is simultaneously a metonym for France and a metaphor for the family, as in the “family tree”, conflating the themes of family identity and national identity that are both threatened by the virile English forces.As the dialogue develops, the rhetoric becomes more elaborate. The vines which for the Constable (from a legal perspective) represented both France and French families become instead an attempt to depict the English as being of a subordinate breed. The Dauphin’s brief narrative of the English origins refers to the illegitimate William the Conqueror, bastard son of the Duke of Normandy and by designating the English as being descendants of a bastard Frenchman the Dauphin attempts to depict the English nation as originating from a superabundance of French virility; wild offshoots from a true stock. Yet “grafting” one plant to another can create a stronger plant, which is what has happened here. The Dauphin’s metaphors, designed to construct the English as an unruly and illegitimate offshoot of French society, a product of the overflowing French virility, evolve instead into an emblem of a younger, stronger branch which has overtaken its enfeebled origins.In creating this scene, Shakespeare constructs the Frenchmen as being unable to contain the English figuratively, still less literally. The attempts to reduce the English threat by imagining them as “a few sprays”, a product of casual sexual excess, collapses into Bourbon’s incoherent ejaculation: “Normans, but bastard Normans, Norman bastards!” and the Norman bastard dominates the conclusion of the scene. Instead of containing and marginalising the bastard, the metaphoric language creates and acknowledges a threat which cannot be marginalised. The “emptying of luxury” has engendered an uncontrollable illegitimate who will destroy the French nation beyond any hope of recovery, overrunning France with bastards.The scene is fascinating for its use of illegitimacy as a means of articulating fears not only for the past and present but also for the future. The Dauphin’s vision is one of irreversible national and familial disintegration, irreversible because, unlike rape, the French women’s imagined rejection of their French families and embrace of the English conquerors implies a total abandonment of family origins and the willing creation of a new, illegitimate dynasty. Immediately prior to this scene the audience has seen the Dauphin’s fear in action: the French princess Katherine is shown learning to speak English as part of her preparation for giving her body to a “bastard Norman”, a prospect which she anticipates with a frisson of pleasure and humour, as well as fear. This scene, between Katherine and her women, evokes a range of powerful anxieties which appear repeatedly in the drama and texts of the sixteenth and early seventeenth centuries: anxieties over personal and national identity, over female chastity and masculine authority, and over continuity between generations. Peter Laslett in The World We Have Lost – Further Explored points out that “the engendering of children on a scale which might threaten the social structure was never, or almost never, a present possibility” (154) at this stage of European history. This being granted, the Dauphin’s depiction of such a “wave” of illegitimates, while it might have no roots in reality, functioned as a powerful image of disorder. Illegitimacy as a threat and as a strategy is not limited to the renaissance, although a study of renaissance texts offers a useful guidebook to the use of illegitimacy as a means of polarising and excluding. Although as previously discussed, for many Western countries, the marital status of one’s parents is probably the least meaningful definition associated with the word “illegitimate”, the concept of the nation as a family remains current in modern political discourse, and illegitimate continues to be a powerful metaphor. During the recent independence referendum in Scotland, David Cameron besought the Scottish people not to “break up the national family”; at the same time, the Scottish Nationalists have been constructed as “ungrateful bastards” for wishing to turn their backs on the national family. As Klocker and Dunne, and later O’Brien and Rowe, have demonstrated, the emotive use of words such as “illegitimate” and “illegal” in Australian political rhetoric concerning migration is of long standing. Given current tensions, it might be timely to call for a further and more detailed study of the way in which the term “illegitimate” continues to be used by politicians and the media to define, demonise and exclude certain types of would-be Australian immigrants from the collective Australian “national family”. Suggestions that persons suspected of engaging with terrorist organisations overseas should be stripped of their Australian passports imply the creation of national bastards in an attempt to distance the Australian community from such threats. But the strategy can never be completely successful. Constructing figures as bastard or the illegitimate remains a method by which the legitimate seeks to define itself, but it also means that the bastard or illegitimate can never be wholly separated or cast out. In one form or another, the bastard is here to stay.ReferencesBeardon, Elizabeth. “Sidney's ‘Mongrell Tragicomedy’ and Anglo-Spanish Exchange in the New Arcadia.” Journal for Early Modern Cultural Studies 10 (2010): 29 - 51.Davis, Kingsley. “Illegitimacy and the Social Structure.” American Journal of Sociology 45 (1939).John Cowell. The Interpreter. Cambridge: John Legate, 1607.Greenblatt, Stephen. Renaissance Self-Fashioning: From More to Shakespeare. 1980. Chicago: University of Chicago Press, 2005.Findlay, Alison. Illegitimate Power: Bastards in Renaissance Drama. Manchester: Manchester University Press, 2009.Hay, Denys. Polydore Vergil: Renaissance Historian and Man of Letters. Oxford: Clarendon Press, 1952.Laslett, Peter. The World We Have Lost - Further Explored. London: Methuen, 1983.Laslett, P., K. Oosterveen, and R. M. Smith, eds. Bastardy and Its Comparative History. 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