First, I will suggest a short introduction on the ideological context of the complex history of customary law in France.
I will start in medias res with an incident that doesn’t appear in my book but might have: a witchcraft epidemic in Basque country in 1612.
Julie Peters has written a very rich, comprehensive and well-researched book on a subject that I consider extremely important for my own research.
Conventional wisdom holds that modernity ushered in an end to the age of the legal spectacle.
Erich Auerbach’s take on the study of the figura is not independent from the historical moment of anti-Judaism he was living in.
Through Quicksearch, at Yale, you can find an online copy of Robyn Chapman Stacey’s book.
Both marginal micro-literatures and mysticism offer themselves as a modus loquendi a way of speaking, and a modus agenda (a way of acting) that comments upon or speaks to a center and speaks it otherwise.
Bibles, however, are also folders and full archives of individual persons and sometimes their families.
Fictio legis, however, is a technique, an art.
Because what is at stake is too much: possession, property, ownership.