įor the actors to record this work, they first needed a script. With support from the University’s Theatre Studies team, actors recorded their lines separately to be knit together and the resulting play was released in September 2020 as part of the Festival of the Mind. While he chose not to be directly involved, I was put in contact with the cast, most of whom agreed to read and reflect on Cassirer’s version. Seeing that that would be at best postponed, I approached the director to see whether we might use lockdown to test Cassirer’s text. They had been rehearsing Robert Fagles’ translation through the winter for a Sheffield performance in late April. This was pencilled in, on my project outline, for A utumn 2020. Among other ideas, I had wanted to engage the cast of a local Oedipus at Colonus production in a reading of Cassirer’s text. (Our main data source was EEBO-TCP, nearly 60,000 texts encoded in accordance with the TEI guidelines.) However, I knew that it was a multifaceted process and that, as my own chief technician, I would benefit from external steering as I worked my way through the process of digitising Cassirer.īy April, plans were shifting. I had some basic familiarity with TEI, partly courtesy of my work on Linguistic DNA. My plan was to use Cassirer’s script, Oedipus at Colonus, as my working text. I had applied to participate in an intensive summer school focused on making a digital edition. My fourth trip would have been to Antwerp. That was because of the fourth intended trip. The point was to ask: when does translation become paraphrase? What constitutes a New Testament? In fact, my summer’s work looked rather different. One raised a question whether Cassirer’s text was in fact a translation.
The editor, Ronald Weitzman, preserved his correspondence with various publishers and advisors. The intention last year was to discuss Cassirer’s New Testament translation, and some of the discussions around its preparation for publication. I have not made it to an EABS conference since 2011 (Thessaloniki), where I spoke about my work on early modern bible translation and a naggi ng detail that later became the final chapter of my PhD thesis. The third trip should have been to Wuppertal, for the European Association of Biblical Studies conference. Thus the interactive timeline covers some of that material. In fact, I had determined that my main focus would be situating the Kantian turn in Cassirer’s studies within his life story, and particularly the forces that propelled his migration to the University of Glasgow. This rescued me from an unnerving proposition: discussing Cassirer’s Kant in front of experts. Days away from the conference, it was postponed. Meanwhile, the impact of COVID-19 spread to Europe, with Madrid as one of its epicentres. The costs escalated, and suddenly I was considering flights. I had carefully calibrated my journey to avoid flying, but then hesitated and not booked the trains. This was scheduled to take place in March 2020.
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