<I>The Deepest Sense

Contents Volume 2 / 2016 Vol. Articles 2 FRANCESCO BENOZZO Origins of Human Language: 2016 Deductive Evidence for Speaking Australopithecus LOUIS-JACQUES DORAIS Wendat Ethnophilology: How a Canadian Indigenous Nation is Reviving its Language Philology JOHANNES STOBBE Written Aesthetic Experience. Philology as Recognition An International Journal MAHMOUD SALEM ELSHEIKH on the Evolution of Languages, Cultures and Texts The Arabic Sources of Rāzī’s Al-Manṣūrī fī ’ṭ-ṭibb

MAURIZIO ASCARI Philology of Conceptualization: Geometry and the Secularization of the Early Modern Imagination

KALEIGH JOY BANGOR Philological Investigations: Hannah Arendt’s Berichte on Eichmann in Jerusalem

MIGUEL CASAS GÓMEZ From Philology to Linguistics: The Influence of Saussure in the Development of Semantics

CARMEN VARO VARO Beyond the Opposites: Philological and Cognitive Aspects of Linguistic Polarization

LORENZO MANTOVANI Philology and Toponymy. Commons, Place Names and Collective Memories in the Rural Landscape of Emilia

Discussions

ROMAIN JALABERT – FEDERICO TARRAGONI Philology Philologie et révolution Crossings SUMAN GUPTA Philology of the Contemporary World: On Storying the Financial Crisis Review Article EPHRAIM NISSAN Lexical Remarks Prompted by A Smyrneika Lexicon, a Trove for Contact Linguistics Reviews SUMAN GUPTA Philology and Global English Studies: Retracings (Maurizio Ascari) ALBERT DEROLEZ The Making and Meaning of the Liber Floridus: A Study of the Original Manuscript (Ephraim Nissan) MARC MICHAEL EPSTEIN (ED.) Skies of Parchment, Seas of Ink: Jewish Illuminated Manuscripts (Ephraim Nissan) Peter Lang Vol. 2/2016 CONSTANCE CLASSEN The Deepest Sense: A Cultural History of Touch (Ephraim Nissan) Contents Volume 2 / 2016 Vol. Articles 2 FRANCESCO BENOZZO Origins of Human Language: 2016 Deductive Evidence for Speaking Australopithecus LOUIS-JACQUES DORAIS Wendat Ethnophilology: How a Canadian Indigenous Nation is Reviving its Language Philology JOHANNES STOBBE Written Aesthetic Experience. Philology as Recognition An International Journal MAHMOUD SALEM ELSHEIKH on the Evolution of Languages, Cultures and Texts The Arabic Sources of Rāzī’s Al-Manṣūrī fī ’ṭ-ṭibb

MAURIZIO ASCARI Philology of Conceptualization: Geometry and the Secularization of the Early Modern Imagination

KALEIGH JOY BANGOR Philological Investigations: Hannah Arendt’s Berichte on Eichmann in Jerusalem

MIGUEL CASAS GÓMEZ From Philology to Linguistics: The Influence of Saussure in the Development of Semantics

CARMEN VARO VARO Beyond the Opposites: Philological and Cognitive Aspects of Linguistic Polarization

LORENZO MANTOVANI Philology and Toponymy. Commons, Place Names and Collective Memories in the Rural Landscape of Emilia

Discussions

Editorial Board: Rossend Arques (Lexicography, Universitat Autònoma de Barcelona, Spain) Xaverio Ballester (Classical Philology, Universitat de Valéncia, Spain) Francesco Benozzo (Ethnophilology, Università di Bologna, Italy) Vladimir Biti (Slavic Philology, Universität Wien, Austria) Daniela Boccassini (French and Italian Philology, University of British Columbia, Vancouver, Canada) Salwa Castelo-Branco (Ethnomusicology, Universidade Nova de Lisboa, Portugal) Mattia Cavagna (Romance Philology, Université de Louvain, Belgium) Louis-Jacques Dorais (Arctic Philology, Emeritus, Université Laval, Québec) Markus Eberl (Pre-Columbian Philology, Vanderbilt University, Nashville, USA) Matthias Egeler (Scandinavian Studies, Ludwig-Maximilians-Universität, Munich, Germany) Keir Douglas Elam (English Literature, Università di Bologna, Italy) Andrea Fassò (Romance Philology, Emeritus, Università di Bologna, Italy) Inés Fernández-Ordóñez (Spanish Philology and Linguistics, Universidad Autónoma de Madrid, Spain) Fabio Foresti (Sociolinguistics, Università di Bologna, Italy) Roslyn Frank (Ethnolinguistics, Emeritus, University of Iowa, USA) Beatrice Gründler (Arabic Philology, Freie Universität Berlin, Germany) Mihály Hoppál (Ethnology, Magyar Tudományos Akadémia, Budapest, Hungary) Martin Kern (East Asian Philology, Princeton University, USA) John Koch (Celtic Philology, Canolfan Uwchefrydiau Cymreig a Cheltaidd, Aberystwyth, UK) Albert Lloret (Digital Philology, University of Massachusetts, Amherst, USA) Anna Maranini (Classical Philology, Università di Bologna, Italy) Matteo Meschiari (Cultural Anthropology, Università di Palermo, Italy) Alberto Montaner Frutos (Spanish and Semitic Philology, Universidad de Zaragoza, Spain) Gonzalo Navaza (Toponimy, Universidade de Vigo, Spain) Ephraim Nissan (Historical and Computational Linguistics, Goldsmith College, London, UK) Stephen Oppenheimer (Genetics, Oxford University, UK) Marcel Otte (Prehistoric Studies, Université de Liège, Belgium) Michael Papio (Italian Philology, University of Massachusetts, Amherst, USA) José Manuel Pedrosa Bartolomé (Oral Philology, Universidad de Alcalá, Spain) Andrea Piras (Iranian Philology, Università di Bologna, Italy) Stefano Rapisarda (Romance Philology, Università di Catania, Italy) Uta Reuster-Jahn (African Philology, Universität Hamburg, Germany) Dario Seglie (Archaeology, Politecnico di Torino, Italy) Bora Cem Sevencan (Archaeology, Oulun Yliopistoo, Finland) Wayne Storey (Textual Philology, Indiana University, Bloomington, USA) Marco Veglia (Italian Literature, Università di Bologna, Italy) Philology An International Journal on the Evolution of Languages, Cultures and Texts

General editor: Francesco Benozzo

Volume 2 / 2016

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Printed in Switzerland Contents Volume II / 2016

Articles

Francesco Benozzo Origins of Human Language: Deductive Evidence for Speaking Australopithecus ��7

Louis-Jacques Dorais Wendat Ethnophilology: How a Canadian Indigenous Nation is Reviving its Language ��25

Johannes Stobbe Written Aesthetic Experience. Philology as Recognition ��47

Mahmoud Salem Elsheikh The Arabic Sources of Rāzī’s Al-Man¡ūrī fī ’¥-¥ibb ��73

Maurizio Ascari Philology of Conceptualization: Geometry and the Secularization of the Early Modern Imagination ��121

Kaleigh Joy Bangor Philological Investigations: Hannah Arendt’s Berichte on Eichmann in Jerusalem ��141

Miguel Casas Gómez From Philology to Linguistics: The Influence of Saussure in the Development of Semantics ��165

Carmen Varo Varo Beyond the Opposites: Philological and Cognitive Aspects of Linguistic Polarization ��217

Lorenzo Mantovani Philology and Toponymy. Commons, Place Names and Collective Memories in the Rural Landscape of Emilia ��237

Discussions

Romain Jalabert – Federico Tarragoni Philologie et Revolution ��255

Crossings

Suman Gupta Philology of the Contemporary World: On Storying the Financial Crisis ��275

Review Article

Ephraim Nissan Lexical Remarks Prompted by A Smyrneika Lexicon, a Trove for Contact Linguistics ��297

Reviews

Suman Gupta Philology and Global English Studies: Retracings (Maurizio Ascari) ��335

Albert Derolez The Making and Meaning of the Liber Floridus: A Study of the Original Manuscript (Ephraim Nissan) ��339

Marc Michael Epstein (ed.) Skies of Parchment, Seas of Ink: Jewish Illuminated Manuscripts (Ephraim Nissan) ��358

Constance Classen The Deepest Sense: A Cultural History of Touch (Ephraim Nissan) ��395

Constance Classen, The Deepest Sense: A Cultural History of Touch (Stud- ies in Sensory History) Urbana: University of Illinois Press, 2012. xvii+227 pages. ISBN 978-0-252-07859-0 (pbk), 978-0-252-03493-0 (hardcover).

In a London newspaper, Miranda Bryant (2014) wrote about an exhibition of the painter Fred Auerbach, “known for his distinctive manipulation of paint, which he layers up thickly and also scrapes off to create texture on the canvas”. The curator, Elena Crippa, told Bryant: “One good reason to visit this exhibition is that his work doesn’t reproduce to print because it’s so tactile”. Art, Museum and Touch is a book by Fiona Candlin (2010). “The topic of touch is, of course, capacious” (Classen, xiv). Constance Classen, of Concordia University in Montreal, edited the anthology The Book of Touch (Classen 2005), and is the author of Worlds of Sense (Classen 1993) and The Color of Angels (Classen 1998). It was the series editor, Mark Smith of the University of South Carolina, who invited her to write the book under review. She acknowledges that Alain Corbin’s The Foul and the Fragrant (1986) was the “first full-length history of the senses” (xv). “Touch — and sensory experience in general — is often downplayed or disregarded even within such fields as the history of the body or the history of medicine. (Compare, for example, the centrality of touch in Daniel Defoe’s 1722 literary rendering of the Great Plague to its marginalization in recent historical accounts.)” (xi). Such omission of tactile data is not a matter of deliberate choice by individual historians, and is apparently due to “a general, unspoken consensus between academics” (xii). The nineteenth century formalised “the notion that ‘high’ culture requires the sup- pression of the ‘lower’ senses” (xii), and “[t]ouch was typed by the scholars of the day as a crude and uncivilized mode of perception” (xii). The natural historian Lorenz Oken proposed a sensory scale of races: the European was an “eye‑man”, and at the bottom, the African was a “skin‑man”. “So- cieties that touched much, it was said, did not think much and did not bear thinking much about — except perhaps by anthropologists” (xii). “In this book the quest for tactile meaning begins in the Middle Ages”, as early medieval societies were often included among tactile, uncivilised ones (xii). The very names Enlightenment and Dark Ages reflect “this sensory classification of historical periods” (xii). Classen’s “emphasis in much of this book is on the persistence of collective practices and beliefs involving touch over the longue durée”

(xiii), but especially in the last few chapters, attention is devoted “to the interplay of tactile practices and cultural change” in the West towards modernity in the sociological sense (xiii): “Among the subjects considered are the decline of the medieval ‘tactile’ cosmology, the development of a culture of comfort, the ‘discovery’ of the nervous system, and the indus- trialization of touch” (xiii). As the reader proceeds, “the plot thickens and broader issues of social control and representation come to the fore” (xiii). “The history of touch presented here is grounded in the work of the An- nales School” (xv), e.g., Corbin (1986); another “formative influence on this book has been the methodological approach known as the anthropology of the senses” (xvi), mainly associated with David Howes (e.g., 1991). “Historians, unlike anthropologists, must rely a great deal on texts for their material, though an exploration of the visual images and material artefacts of the period under study can contribute enormously” (xvi). In the sections of Chapter One, “A Place by the Fire”, Classen begins by emphasising how crucial social ties (feudal or kin relationships) were to individuals in the Middle Ages, and even “with the rise in importance of cities — which had their own complex networks of interdependence — the ideal of corporate unity remained a powerful social and symbolic force” (2). Unity was reflected, e.g., in eating together, and anything that did not require spoons was finger food (2). With the seventeenth-century spread of forks among the nobility, “the users were considered by many to be as ridiculous and offensive as someone would be in our own day who insisted on shaking hands using a stick” (2); “it was also condemned as impious” (2). Another often communal practice was bathing (3), but this raised con- cern in the Church. “Medieval beds were often not just matrimonial, but familial” (3), and servants would sleep nearby. “At night the great hall of the manor house might be turned into one vast dormitory for knights and servants, who would sleep on the table boards and floors” (3), and “trav- ellers might well be expected to share a bed at an inn” (3). Erasmus pre- scribed good manners for sharing a bed (4). “Moreover, sharing a bed was a way to forge alliances and cement friendships. It was recorded of Richard the Lionhearted that he and his apply King Phillip II of France ate out of the same plate and slept in the same bed” (4). Medieval social touching “included embracing, kissing, and holding hands”, and “men might kiss men and women hold hands with women”; in Europe, “certain regions were particularly effusive”, e.g., England in Erasmus’ experience (4). “In the Middle Ages both handholding and kissing could be employed as ritual

© Peter Lang AG Philology, vol. 2/2016, pp. 335–404 Reviews 397 and legal signs of contractual obligation” (4). To many, this was more mean- ingful than written documents. “Learning, likewise, customarily took place through doing and not through reading” (5). The next section is about the fireplace (7). Clothing shaped “charac- teristic ways of walking and holding one’s body” (8), but there occurred “a range of idiosyncratic corporeal practices” (8) which “indicate that an emphasis on group solidarity did not necessarily translate into corporeal uniformity; there was plenty of room for individual variation in postures and gestures” (9). Classen cites for this Bremmer and Roodenburg (1991). “Fashion and social ostentation often required a sacrifice of comfort” (9); “the shoes permanently deformed the feet of many medieval men and women” (9). From habitual exposure to cold and rough sensations, to some extent the poor became accustomed; Montaigne wrote about a beg- gar who, asked how he could endure the cold, answered: “You, Sir, […] you have your face uncovered; now I am all face” (10). As for furniture: “Chairs were few, as they were symbolic artefacts of authority and not simply places to sit” (10). “[S]mall windows kept house interiors dim even at midday” (10), and especially in winter, “a great deal of time was spent in the dark” (11). “It was essential to be able to feel one’s way around” (11). “In the darkness, the members of a household communicated with each other by touch as well as by voice, patting and prodding and pinching” (11). “For those outside at night a stick or staff extended the tactile reach of the hand” (11). Plate-glass windows eventually became affordable, making homes brighter. “In the late Middle Ages the construction of chimneys” increased heat and decreased smoke at home (11). Metal replaced wood in dishes and spoons (12). The next sections are “The Walled City” (12), then “Hard at Work” on the rhythms of work (16), then “The Rites of Pleasure” (20), on bodily comforts. Cf. Jean Verdon’s Le plaisir au Moyen Âge, which had several editions and translations. Classen’s section “The Rites of Pleasure” deals, e.g., with sports and games (22), some influenced by the colder weather of Europe’s “Little Ice Age”, which “enabled more people to enjoy the kinaesthetic thrills of skating and sledding” (22). In “mob football”, “large groups would struggle over an inflated pig’s bladder” (22). “Certain games, such as ‘Hoodman Blind’ and ‘Hot Cockles’ (‘hautes-coquilles’) required that one player be blinded and obliged to rely on his or her sense of touch alone” (22). “Pleasure, moreover, need not be thought to end with death” (26): a joyful afterlife awaits the righteous in Heaven, itself “frequently

© Peter Lang AG Philology, vol. 2/2016, pp. 335–404 398 Ephraim Nissan described as a place of dazzling light, of divine fragrance, and of glorious music, but rarely as a place of wondrous touch” (26). Nevertheless, one does hear of divine embraces, and warming heavenly flames (26). Chapter Two is “A Touchable God” (27). “At its heart, the cosmology of the Middle Ages was tactile” (27). “It was in the later Middle Ages that Jesus’s corporeality became a particular focus of Christian devotion” (29). The role of touch in religion included, e.g., the laying on of hands,1 or placing one’s hands together in prayer (31), or barefoot penitence (33), or direct physical contact with relics or living or dead reputed saints or other striking public figures (35).2 In the eleventh century, “when Saint Romuald left his monastery in Catalonia to go to Italy, certain impetuous

1 The laying on of hands is practised across religious denominations. It sometimes has a role in national narratives, even in modern times, and this in a way different from the King touching the ill and healing their scrofula, in medieval and early modern France and England, a phenomenon famously researched by Marc Bloch (1973, Eng- lish trans.), providing confirmatory evidence of divinely ordained royal status. India’s retired Lieutenant General J.F.R. Jacob, now president of the Jewish community of New Delhi, and who is former governor of Goa and Punjab, was the chief of staff of India’s Eastern Army in 1971 when India achieved independence from Pakistan for Bangladesh. His family background is in Calcutta’s so-called “Baghdadi” Jewish community. It is telling for how he enmeshes his Jewishness in his Indianness, that in his foreword to Robbins and Tokayer (2013), he claims concerning one individual, “The Mother”: “When she blessed me for my role in the 1971 war for the liberation of Bangladesh by placing her hand on my head, I could sense the vibrations passing right down my body” (ibid., p. 11). The Mother (1878–1973), a Hindu mystic and close collaborator of Aurobindo in Pondicherry, and a person revered in India as a Hindu guru, by some even as a goddess, was born Mirra Alfassa in Paris, into a non-believing Jewish family (the father was from Adrianople, the mother’s family background was in Egypt). Her elder brother, Matteo (1876–1942), born in Alexan- dria, became a French colonial administrator in Africa. In India, The Mother became a national symbol, linked to the national rebirth often visually represented in relation to a goddess. And indeed, Robbins and Tokayer’s book comprises a chapter entitled “From French Jew to Indian Goddess”. 2 Even in present-day Italy, it supposedly brings luck to touch the hunch of a hunch- back. In Nissan (2008), Sec. 3.6 (pp. 546–555) is entitled “Intentions and Effects of Portraying the Ruler”. It comprises several tableaux as examples. Example 6 on p. 551 discusses the social dilemma of a man who was seen on Italian TV touching the hunch of the politician Giulio Andreotti, who was speaking and feigned nothing had happened (making a fuss would have backfired at him). Did the other man risk attracting bad luck career-wise? He ran the risk, in order for the hunch to bring him good luck.

Catalan peasants were said to have attempted to kill him to retain posses- sion of his holy body for their community” (36). Other sections discuss the Eucharist (41), and ordeals by fire (43). Chapter Three is about pain (including healing hands, leprosy, dancing mania, sorrow and compassion). One of its sections is about blind people (not uncommon in the Middle Ages), their occupations, and stereotypes linking them to sensuality and to being a buffoon (52). Chapter Four, “A Woman’s Touch”, includes, e.g., a section on manual occupations of women: writing, spinning, and sewing. “The consensus of opinion, however, was against penwork being considered acceptable women’s work” (83), and Clas- sens quotes on this (the aptly named?) Giovanni Bruto (83). She also points out: “Needlework, on the other hand, not only kept women busy within the traditionally feminine sphere, it also, supposedly, kept them quiet” (84). After reproducing (modernised) verse from 1624 by John Taylor, Classen remarks: “While a housewife’s sharp needle could create useful garments, this poem suggests that a woman’s sharp tongue — or, by extension, sharp pen — might tear the social fabric” (84). This is followed by a section on nuns, their “mystical integration into the Holy Family” (86), and visionary experiences. “It should not be presumed that these visions were more visual or intellectual than tactile in nature” (87). The final section in Chapter Four is “The Witch’s Touch” (90). Chapter Five is “Animal Skins”; Chapter Six, “Tactile Arts”. They are separated by six pages of illustrations after p. 122, and these show, e.g., cobblestones in Oxford which exemplify a textured world, and the etching from a 1888 book by Camille Flammarion, illustrating the claim by a medieval cleric of having found the place where the sky touches the earth. That has, I add, a talmudic precedent, combining awe and humour, about a traveller-cum-rabbi who not only is shown the place, but also puts an object in a niche in a celestial sphere, but as it moves, he no longer finds it:

He [a wondrous Arab merchant] said unto me: ‘Come, I will show you where heaven and earth touch one another’. I took up my [bread] basket and placed it in a window of heaven. When I concluded my prayers I looked for it but did not find it. I said unto him: ‘Are there thieves here?’ He replied to me: ‘It is the heavenly wheel revolving. Wait here until tomorrow and you will find it’. (Babylonian Talmud, tractate Bava Ba- tra, 74a, as per the Soncino English Translation: Epstein 1935–1948; their brackets).

Classen’s reproduces George Cruikshank’s crowded cartoon of 1816, A Scene at the London Museum, Piccadilly: the people in the crows touch

© Peter Lang AG Philology, vol. 2/2016, pp. 335–404 400 Ephraim Nissan objects (with a variety of their body parts), as well as each other. I would like to point out that if possible, a coloured etching of 1818 by Cruik- shank, Inconveniences of a Crowded Drawing Room, is even more poign- antly tactile (Fig. 1). Robert Patten (1983, p. 337) explained:

A third area of difficulty for any amateur artist is anatomy. […] The object was to achieve correctness — of proportion, of body structure, weight, and balance, and of attitude. […] There was a continual exchange between the theater and the atelier […]. But the range of states with which they were concerned and the effects which they wished to achieve were limited to the grand, the intense, the deliberate. The caricaturists’ repertoire was necessarily more expansive. It included the casual, private, momentary: the vitiated slouch of a debauchee, the effusive energy of roisterers, the indignity of flight. Whereas the classical manner sought a kind of fixity of image, an ideal immobilized, caricaturists put mankind in motion, often of a kind that could not be maintained with decorum, if maintained at all […].

Fig. 1. George Cruikshank, Inconveniences of a Crowded Drawing Room, 1818.

The sections of Chapter Six include “The Aesthetics of Touch”, “The Feel of Art” — colours were associated with fabrics — “Crafty Ladies”, and “Touch in the Museum”. Chapters Seven and Eight are “The Modern

Touch”, and “Sensations of a New Age”. A section in Chapter Seven, “The Decline of Sacred Touch”, begins by noting: “The sense of touch first fell from grace in the Garden of Eden when Adam and Eve took hold of the forbidden fruit after being expressly warned by God that it was hands‑off” (148). Not so. It was the Serpent who asked Eve whether even touch was forbidden, whereas only the eating was. (Exegetes have it that this is how the Serpent fooled Eve into touching the tree, and then eating the fruit.) “The second fall of the sense of touch” was gradual: this was when, in the later Middle Ages, “practices of visual contemplation increased in importance, preparing the way for the more eye-minded culture of modernity” (148). Also saints’ relics became more “objects of a reverential gaze” than of the devotional touch (149). In Chapter Eight, a section entitled “The School, the Prison, and the Museum” is about the nineteenth century. Schools still did not manage to so much standardise people (by class for sure) as to rule out idiosyncratic traits and postures: a Victorian writer reminisced about “a literary man who let his dog sit on his head, an Oxford student who held his hands in front of him like a kangaroo, and a cleric who turned over the pages of his book of service with his nose” (172). But this, I reckon, is the social niche of the English eccentric, even at present: see Hemming (2008). “Such ec- centricities of manner […] were deemed less harmful when exhibited by the ruling classes than by the laboring classes” (172–173), as among the latter it “carried a suggestion of rebelliousness” (173). “George Orwell would recount that ‘the very texture’ of servants’ skins seemed ‘mysteri- ously different’” (173). Department stores would eventually become avail- able also to the lower classes (196), and shopping is tactile, too. On p. 182, Classen remarks:

Nineteenth-century evolutionary theory would declare that attending to sights over tactile or olfactory sensation was a defining trait of the human species, which at some point in its long transition from animality had learned to take its hands and nose away from the ground and stand up and look around. Aping the evolutionists, social theorists claimed that the most evolved peoples — namely Europeans — manifested a similar interest in sight as the most evolved and rational sense. So-called primitive races — namely indigenous peoples — by contrast, were assumed to remain mired in an irrational tactile world. […] Later, Freud would psychologize this evolutionary theory of the senses by asserting that in their passage to maturity individuals pro- gressed from a desire to mouth and feel the environment to a focus on audiovisual

description.3 A hand-off approach to life, hence, would come to signify not only an appropriately disciplined body, but also a civilized and mature self.

This insightful, instructive, readable, and unobtrusively erudite book has 22 pages of bibliography, and seven of index. It is an excellent start for its book series.4

References

Bloch, M. (1973). The Royal Touch: Sacred Monarchy and Scrofula in England and France, trans. J.E. Anderson. London: Routledge & Ke- gan Paul. Original French: Les rois thaumaturges: le caractère surna- turel attribué à la puissance royale, particulièrement en France et en Angleterre. (Publications de la Faculté des Lettres de l’Université de Strasbourg, 19.) Strasbourg: Librairie Istra, 1924. Bremmer, J. – H. Roodenburg (Eds.) (1991). A Cultural History of Gesture. Ithaca, NY: Cornell University Press. Bryant, M. (2014). Auerbach works on show at Tate. Evening Standard (London), 26 August, p. 18. Candlin, F. (2010). Art, Museums and Touch. Manchester, England: Man- chester University Press. Classen, C. (1993). Worlds of Sense: Exploring the Senses in History and Across Cultures. London: Routledge. Classen, C. (1998). The Color of Angels: Cosmology, Gender and the Aes- thetic Imagination. London: Routledge. Classen, C. (Ed.) (2005). The Book of Touch. Oxford: Berg. Corbin, A. (1986). The Foul and the Fragrant: Odor and the French Social Imagination, trans. M. Kochan, R. Porter, and C. Prendergast. Cam- bridge, MA: Harvard University Press.

3 It is a standard biological theory to relate the development of the individual to the evolutionary stages of the vertebrates. 4 The following are the few typos I noticed. On p. 215, s.v. Pleij, 2nd entry, read “Co- lumbia” in “Colombia University Press”. On p. 199, line 16, “Filippe” should be “Fi lippo”. One finds “Febvre, Lucien” (205), which is correct, but “Febrve” (xv, line 22).

Epstein, I. (Ed.) The Babylonian Talmud, translated into English with Notes, Glossary and Indices.London: The Soncino Press, 35 volume edition, 1935–1948. Hemming, H. (2008). In Search of the English Eccentric. London: John Murray (Hodder & Stoughton). Howes, D. (ed.) (1991). The Varieties of Sensory Experience: A Source- book in the Anthropology of the Senses. Toronto: University of To- ronto Press. Nissan, E. (2008). Nested Beliefs, Goals, Duties, and Agents Reasoning About Their Own or Each Other’s Body in the TIMUR Model: A For- malism for the Narrative of Tamerlane and the Three Painters. Jour- nal of Intelligent and Robotic Systems, 52(3/4), pp. 515–582 + the paper’s contents on pp. 340–341. Patten, R.L. (1983). Conventions of Georgian Caricature. In The Issue of Caricature of the Art Journal, 43(4), pp. 331–338. Robbins, K.X. and M. Tokayer (Eds.) (2013). Western Jews in India: From the Fifteenth Century to the Present. New Delhi: Manohar, 2013; dis- tributed, Lancaster, England: Gazelle Book Services. Verdon, J. (1996). Le plaisir au Moyen Âge. Paris: Éd. Perrin. Curr. edn. 2010.

Philology An International Journal on the Evolution of Languages, Cultures and Texts

General Editor: Francesco Benozzo

Philology is an international peer-reviewed journal devoted to the study of human traditions as they emerge from oral, written, carved, painted, digital, performed, ancient, contemporary texts. The journal aspires to challenge and reformulate the expression of philological studies in the present day. We propose to understand the contemporary world in its multicultural complexity, and to re- found philology as a relevant social science. To this end, we encourage constant dialogue with the methodologies of other disciplines, including linguistics, cultural anthropology, archaeology, paleoeth- nology, genetics and cultural biology. Philology promotes all efforts to go beyond the traditional boundaries of our habitual fields of enquiry, with the purpose of accomplishing anti-dogmatic and un- prejudiced tools for facing the challenges of contemporaneity.

The journal is open to a wide variety of interdisciplinary approach- es, from the study of linguistic evolution to literary interpretation, from textual criticism to the investigation of texts and ethnotexts, from etymological reconstructions to the cognitive analyses of ar- chaeological facies. Philological problems exist in the grammar of signs inscribed on a prehistoric stone or a shamanic drum no less than they do in the transmission of a text from one old manuscript to another.

Paper proposals are welcome in the above-mentioned areas of research. Please send your inquiries or your proposal to the general editor or to [email protected]

&lt;I&gt;The Deepest Sense

<I>The Deepest Sense