It's not something I found on my own, however. I stumbled upon work that someone on the scholarly margins had done fifty years earlier and that had lain neglected since then. My discovery wasn't due to any great perceptiveness on my part; I just happened to come across my predecessor's work when I was searching for a way into a text that had resisted all other approaches, and I happened to have been trained in the right methods and habits of thought to see the opportunities that his work opened up.
Briefly, this is what I discovered: in 1953, Jean-Jacques Denonain, a Frenchman or maybe a pied-noir, produced a scholarly edition of Thomas Browne's Religio Medici (the title means "a doctor's religion" and the work is a long, strange, beautiful essay that's best summarized as a meditation on the relationship between faith and reason). Denonain collated all the known manuscripts and the major printed editions and presented the text in a simple genetic format that showed the work's development over seven or eight years of composition and expansion.
Denonain's presentation of the text and its development (Part II, section 5)
Thomas Browne, Religio Medici, ed. Jean-Jacques Denonain (Cambridge: Cambridge U.P., 1953)
No one else had done this, so it would have been honorable work regardless--but Denonain's big revelation was that one of the surviving manuscripts appeared to represent an earlier and significantly different version of the text than the one that had been familiar for centuries.* But although his edition was published by Cambridge University Press and received at least one laudatory contemporary review, almost none of the subsequent scholarship on the Religio built on Denonain's work.
Several years later he published a complete transcription of just that early manuscript. However, it was in an obscure, French-language venue and received even less attention. In the intervening years no one but Denonain seemed to have looked carefully at this earlier version and no one had written a word about it.
Denonain's transcription of the manuscript held by Pembroke College, Oxford. Pub. 1958
A decade after first presenting my work on the Religio and years after my first publications building on Denonain's work, I'm co-editing a new scholarly edition, my chief contribution to which is my deep familiarity with the peculiar early version that so fascinated Denonain. Indeed, with his (presumptive) death, it's neither vainglorious nor particularly impressive to say that I'm probably the world's leading expert. But though I frequently go back to work with the manuscript in person and have high-resolution digital images of every page, I still keep returning to Denonain's editions and transcription, wondering what more he knew and saw and what he would think about what I've done.
In a sense, he's my ghostly collaborator: the only person who knows this text as well as I do, with whom I feel myself to be in conversation almost daily--but whom I'll never meet and about whom I know almost nothing.
A sense of intense connection with the dead goes with the territory when you work with old documents, but generally, when we discover the work of a long-dead scholar, we can place him in a coherent intellectual tradition, tracing his genealogy forward and backwards and recognizing a chain of influence: we not only know which school or methodology a particular critic belonged to, but we know who trained him and whom he trained in return. With Denonain, I don't even have a birth or death date.
All I know is that he taught at the University of Algiers through the 1950s but by 1974 was teaching at the University of Toulouse - Le Mirail (which Google tells me was then a new university, one that emerged in the aftermath of '68). In addition to his editions, he published a book on Browne in French, and most of his other scholarship--a book on the metaphysical poets and a handful of articles on the likes of Traherne, Marlowe, and Bacon--is also in French. But he writes confident, idiomatic English and evidently had a deep familiarity with early modern English paleography and manuscript culture. It's conceivable that he was trained in the U.K., but if so, I have no idea where or by whom.
It's sometimes been hard, then, to escape the sense that I'm the only one who hears him, that he was conjured up like a genie or a ghost, to impart a message to me and me alone. I suppose there's comfort in this proof that scholarship really can last--that it can disappear like the river Arethusa only to reappear later in a different place--and that some of what we write might be, as Browne says of the Bible, "a work too hard for the teeth of time."
I realize it's condescending to assume that a Frenchman in Algeria who specialized in English Renaissance prose was necessarily an isolated figure; like me, Denonain must have had collaborators and colleagues, people whom he talked with and grooved on and who spurred him onward. But I'm still lonely for him, in both of the directions that preposition implies.
*A second manuscript (BL Lansdowne 489) also comes from this stage of composition, but it's only a fragmentary copy.