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.
Perplexity can be enormously productive.
These games intend to foster literary creativity along with sound scholarship.
At the center of the debates, the linguistic expressions that mark the possibility of a fictio legis or legal fiction.
In 1475 two Jewish men, rabbi Mosé Maturel and his son-in-law Muysé, and a Christian friend, Alfonso de Córdoba, walked into the office of one of Seville’s many Christian notaries.