 |
  |
|
Best viewed with Netscape 2+
|
Professor Bernard J. Hibbitts
* University of Pittsburgh School of Law |
 |
Title Page | E-mail
|
|
|
|
Professor Bernard J. Hibbitts
* University of Pittsburgh School of Law |
|
191. See generally Frances W. Herring, Touch - The Neglected Sense, 7 J. Aesthetics & Art Criticism 199 (1949).192. Dundes, supra note 120, at 11.
193. Id.
194. Id.
195. Walter J. Ong, The Shifting Sensorium, in Varieties, supra note 17, at 27.
196. Le Goff, supra note 140, at 339.
197. On the attitudes of Thomas Aquinas, see Phillips, supra note 119, at 131.
198. David Chidester, Word and Light: Seeing, Hearing and Religious Discourse 3-6 (1992).
199. Ashley Montagu, Touching: The Human Significance of the Skin 233 (1971).
200. K.E. Read, Morality and the Concept of the Person Among the Gahuku-Gama, 25 Oceania 233, 268 (1955); see also Kit Griffin, Notes on the Moroccan Sensorium, 32 Anthropologica 107, 109-11 (1990).
201. Montagu, supra note 199, at 339 (quoting The Spectator, Sept. 5, 1970). One wonders what the dockworker would have said about his own twelfth century forebearers had he known that they too had a habit of holding hands, at least while walking. See Bauml & Bauml, supra note 150, at 140.
202. On the general study of social distancing, or proxemics, see Edward T. Hall, The Hidden Dimension (1966).
203. David Howes, Sensorial Anthropology, in Varieties, supra note 17, at 184 (quoting in translation Jacqueline Rabain, L'Enfant du Lignage 79 (1979)).
204. Phillips, supra note 119, at 132. On the significance of physical proximity in medieval Anglo-Saxon society in particular, see Redwine, supra note 40, at 71-75.
205. Merlin Donald, Origins of the Modern Mind: Three Stages in the Evolution of Culture and Cognition 279 (1991); see also Rudolf Arnheim, New Essays on the Psychology of Art 242 (1986); Paul S. Wingert, Primitive Art: Its Traditions and Styles 13 (1962). The performative priority of tactile over visual expression may even be seen in the two-dimensional works that are produced in performance cultures. These works are notoriously "flat," lacking any visual perspective that would communicate three-dimensional depth. In other words, their (two-dimensional) tactile surface dictates their (two-dimensional) visual form. In Hellenistic Greece and late medieval Europe, however, the use of optical perspective permitted two-dimensional surfaces to communicate three-dimensional "reality." Visual form overcame the limitations of its tactile surface, signaling the cultural triumph of visual over tactile perception.
206. Indeed, "the art [objects] of early African cultures, or of the Indians of North, South and Central America . . . seem to call out irresistibly to be handled." Herring, supra note 191, at 206 (quoting W.R. Valentine).
207. Howes, supra note 44, at 63.
208. Phillips, supra note 119, at 37.
209. Stephen Wilson, Introduction to Saints and Their Cults: Studies in Religious Sociology, Folklore and History 22 (Stephen Wilson ed., 1983).
210. Robert Goldwater, Primitivism in Modern Art 35 (1986).
211. See supra notes 146 to 154 and accompanying text (discussing visual signs of performative vassalage, contract, pledge, and marriage).
212. See, e.g., Bauml & Bauml, supra note 150, at 152.
213. David W. Rollason, Relic-Cults as an Instrument of Royal Policy, c. 900 - c. 1050, 15 Anglo-Saxon Eng. 91, 97 (1986).
214. David W. Rollason, Saints and Relics in Anglo-Saxon England 191-92 (1989). Compare this practice with the modern, yet archaic, practice of swearing while having one's hand on the Bible.
215. White, supra note 178, at 32; see also Calisse, supra note 168, at 706-07. The leading provision of the eighth-century Bavarian Laws thus demanded that witnesses of property transfers in favor of the Church "place their hands on the letter [i.e., the charter]." Laws of the Alamans and Bavarians 118 (Theodore J. Rivers trans., 1977).
216. Danet & Bogoch, supra note 78, at 103. The original Anglo-Saxon is usually (but inaccurately) translated as "the witnesses and their signatures are recorded."
217. Institutes, supra note 176, at 4.16.
218. Id. at 1.121.
219. Criminal Justice, supra note 168, at 77.
220. Malul, supra note 155, at 560.
221. Institutes, supra note 176, at 4.21.
222. Leviticus 24:14 (Revised Standard Version).
223. Malul, supra note 155, at 581.
224. Id. at 307.
225. MacCormack, supra note 186, at 453-54.
226. Marjorie Rowling, Life in Medieval Times 39 (1979).
227. Pollock & Maitland, supra note 168, at 87 (quoting in translation the Cartulaire de l'abbaye de la Sainte Trinité du Mont de Rouen).
228. Brissaud, supra note 115, at 491.
229. George Sellett et al, Archaic Methods of Validating a Contract - The "Blow" and the "Libation," 21 Mich. L. Rev. 79, 83-84 (1922-23).
230. Robert Seidman, Rules of Recognition in the Primary Courts of Zimbabwe: On Lawyers' Reasons and Customary Law, 32 Int'l & Comp. L.Q. 871, 891 (1983).
231. Brissaud, supra note 115, at 368-69 & n.5; see also Marc Bloch, Feudal Society 114 (L.A. Manyon trans., 1961). On a similar custom in early Germanic law, see Huebner, supra note 152, at 242. On the medieval English practice of "beating the bounds" of a village, during which "small boys . . . had their buttocks bumped up against the trees and rocks which marked the bounds, so that they could remember them better, see George Caspar Homans, English Villagers of the Thirteenth Century 368 (1941).
232. Tabuteau, supra note 181, at 149 (quoting in translation a charter from Saint-Pierre de Preaux, dated to between 1078 and 1096).
233. Ernest Crawley, Studies of Savages and Sex 129 (Theodore Besterman ed., Books for Libraries Press 1969) (1929).
234. Le Goff, supra note 30, at 242-44, 252.
235. Tabuteau, supra note 181, at 121. For an early twelfth century instance of a property conveyance sealed with a kiss between the parties, see Le Goff, supra note 30, at 238.
236. Crawley, supra note 233, at 121.
237. Id. at 125; see also George von Rautenfeld, Nonverbal Communication in the "Nibelungenlied" Compared with that in the "Chanson de Roland" and the "Poema de Mio Cid" 104-05 (1980) (unpublished Ph.D. dissertation, University of Maryland) (suggesting that in early medieval Germany, it may have been the responsibility of the offender to initiate the kiss).
238. Willem Frijhoff, The Kiss Sacred and Profane: Reflections on a Cross-Cultural Confrontation, in A Cultural History of Gesture, supra note 5, 223-24.
239. Bauml & Bauml, supra note 150, at 215.
240. On the minor impact of smell- and taste-based media in, for instance, modern art, see John Harris, Oral and Olfactory Art, 13 J. Aesthetic Educ. 5 (1979).
241. On the cultural and literary significance of smell and fragrance in European culture as late as the seventeenth century, see Febvre, supra note 8, at 423-32; Mandrou, supra note 8, at 56-57.
242. On the anti-olfactory bias of the modern age, see Lance Strate, Media and the Sense of Smell, in Inter/Media: Interpersonal Communication in a Media World 428 (Gary Gumpert & Robert Cathcart eds., 3d ed. 1986) (1979). In light of this bias, it is significant that contemporary English contains many expressions associating odor with wrong. A suspicious arrangement "smells." A bad idea "stinks." A person who says one thing and does another "reeks of hypocrisy."
243. On the significance of smell in performative religious practice, see Roy Bedichek, The Sense of Smell 227-33 (1960); Annick Le Guerer, Scent: The Mysterious and Essential Powers of Smell 109-20 (Richard Miller trans., 1992); D. Michael Stoddart, The Scented Ape: The Biology and Culture of Human Odour (1990) (especially chapter 7). On the political uses of scent (especially in ancient Near Eastern palace architecture), see Edwin T. Morris, Fragrance: The Story of Perfume from Cleopatra to Chanel 57, 71 (1984).
244. Isaiah 3:24 (King James Version).
245. Bedichek, supra note 243, at 225 (quoting Homer).
246. Le Guerer, supra note 243, at 120-27.
247. See supra notes 202-04 and accompanying text.
248. Hall, supra note 202, at 49; see also Michael Argyle, The Syntaxes of Bodily Communication, in The Body as a Medium of Expression 145 (Jonathan Benthall & Ted Polhemus eds., 1975). The Warao people of Venezuela analogously believe that a sorcerer's bad breath is a sign of his recent return from the underworld. Constance Classen, The Odor of the Other; Olfactory Symbolism and Cultural Categories, 20 Ethos 133, 153 (1992).
249. Fabian, supra note 31, at 24.
250. Stoller, supra note 17, at 18-19.
251. Ritchie, supra note 122, at 114. This prominence recalls the fascination with feasting that is evident in both the Homeric and early medieval epics.
252. Id. at 115.
253. For a general discussion of the sociological link between change and the release of scent, see David Howes, Olfaction and Transition: An Essay on the Ritual Uses of Smell, 24 Canadian Rev. Soc. & Anthropology 398 (1987).
254. Malul, supra note 155, at 440.
255. Id. at 204.
256. Id. at 58.
257. Morris, supra note 243, at 62.
258. H.C. Richardson, The Coronation in Medieval England, 16 Traditio 111, 116 (1960).
259. Zacharias P. Thundyil, Covenant in Anglo-Saxon Thought 12 (1972) (citing Exodus 24:11).
260. Exodus 13:9 (Revised Standard Version).
261. Peter Farb & George Amelegos, Consuming Passions: The Anthropology of Eating 5 (1980).
262. Warren Lehman, The First English Law, 6 J. Legal Hist. 1, 17 (1984).
263. Holleman, supra note 165, at 11; Elias, supra note 105, at 269. On eating together as a mode of reconciliation in various Pacific Island cultures, see Crawley, supra note 233, at 255.
264. Fredric L. Cheyette, The Invention of the State, in Essays on Medieval Civilization 15 (Bede K. Lackner & Kenneth R. Philip eds., 1978).
265. Malul, supra note 155, at 440 (quoting a Mesopotamian formula).
266. H.E. Lambert, Land Tenure Among the Akamba, 6 Afr. Stud. 157, 171 (1947).
267. Allott, supra note 158, at 85.
268. Gernet, supra note 176, at 168.
269. Id.
270. Id.
271. Brissaud, supra note 115, at 494; Thundyil, supra note 259, at 68; Ibbetson, supra note 151, at 483.
272. Edwin W. Smith, African Symbolism, 82 J. Royal Anthropological Inst. Great Britain & Ir. 13, 29 (1952).
273. H. Clay Trumbull, The Blood Covenant 193 (New York, Charles Scribner's Sons 1885).
274. Id. at 201.
275. 2 Archer Polson, Law and Lawyers, or Sketches and Illustrations of Legal History and Bibliography 223 (London, Longman 1840).
276. See supra note 180 and accompanying text.
277. Henry C. Lea, Superstition and Force 263-73 (Haskell House 1971) (1870); Roger D. Groot, Lie Detectors: Of Sacred Morsels and Polygraphs, 10 Legal Stud. F. 203, 205 (1986).
278. Doob, supra note 64, at 304-05 (quoting a Mabulu formula reported in 1 C.K. Meek, The Northern Tribes of Nigeria 264-65 (1925)).
279. Gernet, supra note 176, at 169; Jolowicz, supra note 91, at 294 n.3; Sellett et al., supra note 229, at 83.