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Constructing a Small Place

Smith, Jonathan Z.·1998·Sacred Space
DOI 10.1007/978-1-349-14084-8_2
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Abstract

The activity of transposition is one of the basic building blocks of ritual and a central object of ritual thought. The capacity to alter common denotations in order to enlarge potential connotations within the boundaries of ritual is one of the features that marks off its space as “sacred.” Transposition is a paradigmatic process set within the largely syntagmatic series of actions which characterize ritual. The respects in which a “this” might, under some circumstances, also be a “that” gives rise to thought which plays across the gaps of like and unlike (to give the most famous example, how do the Nuer think of a cucumber as an ox in sacrificial contexts?). Seen in this light, ritual is a prime mode of exploring the systematics of difference in relation to processes of transformation and identification. These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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  • The resulting 'architectural band' that wraps around the walls offers the ambiguous view of a building's exterior on the interior walls of the tomb, one not envisioned as a domestic space or any specific place.

    “The resulting ' architectural band ' that wraps around the walls offers the ambiguous view of a building ' s exterior on the interior walls of the tomb, one that was not envisioned as a domestic space or, in fact, as any specific place.”

    From Mechanism of Life for the Netherworld: Transformations of mingqi in Middle-Period China (2015) · cites this paper as [54]

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Research works printed but not linked: 24

  1. A.P. Stanley, Sinai and Palestine in Connection with Their History 2, New York 1870, p. 451.
  2. Cyril of Jerusalem, Catecheses mystagogicae, 2.4; text and translation in F.L. Cross, St. Cyril of Jerusalerm’s Lectures on the Christian Sacraments, Crestwood 1977, pp. 19, 60.
  3. Jerome, Epistle 108: To Eustochium, in J. Wilkinson, Jerusalem Pilgrims before the Crusades, Warminster 1977, p. 49.
  4. J.Z. Smith, To Take Place: Toward Theory in Ritual, Chicago 1987, pp. 74–95, et passim.
  5. E.D. Hunt, Holy Land Pilgrimages in the Later Roman Empire, AD 312–460, Oxford 1982, p. 130.
  6. To the bibliography in Smith, To Take Place (above, note 4), pp. 166–167, note 57, add the fundamental study by P. Sheingorn, The Easter Sepulchre in England, Kalamazoo 1987, in Medieval Institute Publications: Early Drama, Art and Music Reference Series, 5.
  7. G. Dalman, Das Grab Christi in Deutschland, Leipzig 1922, in the series, Studien über christliche Denkmäler, 14.
  8. R. Krautheimer, Early Christian and Byzantine Architecture 2, Harmondsworth 1975, pp. 72–74; idem, Studies in Early Christian, Medieval and Renaissance Art, New York 1969, p. 141, note 9.
  9. J. Hubert, “Le Saint-Sépulchre de Neuvy et les pèlerinages de Terre Sainte au XIe siècle,” Bulletin Monumental, XC (1931), pp. 91–100; · DOI
  10. cf. V.H. Elbem, “Das Relief des Gekreuzigten in der Mellebaudis-Memorie zu Poitiers: Über eine vorkarolingische Nachbildung des Heiligen Grabes zu Jerusalem,” Jahrbuch der Berliner Museen, III (1961), pp. 141–189, especially p. 177.
  11. K. Weitzmann, Age of Spirituality: Late Antique and Early Christian Art, Third to Seventh Century, New York 1979, pp. 564–565 and Fig. 76.
  12. For the ampullae, see especially D. Barag, “Glass Pilgrim Vessels from Jerusalem,” Journal of Glass Studies, XIII (1971), pp. 45–64;
  13. J. Wilkinson, “The Tomb of Christ: An Outline of Its Structural History,” Levant, IV (1972), pp. 83–98; · DOI
  14. A.D. Kartsonis, Anastasis: The Making of an Image, Princeton 1986, pp. 20–26 et passim.
  15. All of these build upon the fundamental work of A. Grabar, Ampoules de Terre Sainte, Paris 1968.
  16. K. Lanckoronski-Brzezie, G. Niemann and H. Swoboda, Der Dom von Aquileia, Vienna 1906;
  17. P.L. Zovatto, Il Santo Sepulcro di Aquileia e il dramma liturgico medievale, Udine 1956.
  18. C. Lévi-Strauss, The Savage Mind, Chicago 1966, pp. 23–24.
  19. J.Z. Smith, “The Temple and the Magician” (1976), reprinted in idem, Map Is Not Territory: Studies in the History of Religions, Leiden 1978, pp. 172–189. · DOI
  20. K. Preisendanz, Papyri Graecae Magicae, Leipzig-Berlin 1928–1941;
  21. K. Preisendanz & A. Henrichs, Papyri Graecae Magicae 2, Stuttgart 1973–1974;
  22. H.D. Betz (ed.), The Greek Magical Papyri in Translation, Chicago 1986-. All citations will be from the Betz translation, with occasional small emendations. Please note that my citations are meant to be exemplary and not exhaustive.
  23. F. Graf, “Prayer in Magic and Religious Ritual,” in C.A. Faraone and D. Obbink (eds.), Magika Hiera, Oxford 1991, pp. 195–196.
  24. S. Stewart, On Longing: Narrative of the Miniature, the Gigantic, the Souvenir, the Collection, Baltimore 1984, Chap. 2.

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Metadata

Authors
Smith, J. Z.
Corresponding author
Smith, Jonathan Z.
Venue
Sacred Space
Publisher
Palgrave Macmillan UK
Published
1998
Pages
18-31
DOI
10.1007/978-1-349-14084-8_2
OpenAlex
W2506359559
Cited by
11
References
0
Citations by year
2025: 1 · 2024: 2 · 2023: 2 · 2020: 1 · 2019: 1 · 2016: 1 · 2015: 1
FWCI
0.00
Type
book chapter
Language
en
Open access
closed
Locations
Palgrave Macmillan UK eBooks (publishedVersion)
Topics
  • Social Sciences › Arts and Humanities › Philosophy › Study and Philosophy of Religion
  • Social Sciences › Arts and Humanities › Visual Arts and Performing Arts › Arts and Performance Studies
  • Social Sciences › Arts and Humanities › Philosophy › Violence, Religion, and Philosophy
Keywords
transposition, ritual space, sacred space, Nuer, connotation, difference, transformation, identification, denotation

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