![]() See Marcus Aurelius, Marcus Aurelius Antoninus the Roman Emperor, His Meditations, trans. The first extant Latin translation was published in 1558 the earliest English in 1634. The availability of Marcus Aurelius’s Meditations to Jacobean readers remains unclear to me. Christopher Gill (Oxford: Oxford University Press, 2011), xx. Robin Hard (Oxford: Oxford University Press, 2011), VI.30 Christopher Gill, ‘Introduction’, in Meditations, by Marcus Aurelius, ed. Graham Burchell (New York: Picador, 2005), 200, 201 Marcus Aurelius, Meditations, ed. Michel Foucault, The Hermeneutics of the Subject: Lectures at the Collège de France 1981–1982, ed. From this perspective, Agamben’s hidden affinity between the banished and the ex-sovereign becomes legible. ![]() Dispensing with every duty, power, and right of his office, Lear’s title of ‘king’ becomes a vestigial term of address that advertises his negation. the crime of injuring majesty) -therefore emerge about Gloucester’s blinding. Troubling questions-given treason’s legal definition as crimen lesae majestatis ( lit. Yet, ‘majesty’ is precisely one of the qualities that Lear conveys to Cornwall and Albany. The jurisprudential concept of majesty binds together law, religion, metaphysics, and physiognomy into a spectacular sovereign sanctity. Both this and proto-republican contractualism demonstrate kingship’s cipher-like, instrumental quality. European intellectual discourse posited an analogy between the king and Christ, which produced the iconic Tudor doctrine of the King’s Two Bodies. This reflects the sacred quality of sovereign kingship. ![]() This ‘gift’ is criticised not just on technical, pragmatic grounds but as a moral ‘evil’ (1.1.165, 167). Yet he formally detaches those sovereign powers from the ‘name’ of ‘king’, relegating himself to merely nominal kingship (1.1.137). Lear’s initial entrance, speech acts, and exclusions display his sovereign power. To analyse office in Lear, I begin with the most spectacular: kingship.
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