from archeological evidence. He published his speculations in 1983 in a book called The Human Legacy. It is an intriguing volume in which a first-rate mind trained in one discipline applies itself to the data and problems of another discipline and raises questions that, to my mind, provide one of the few nonbanal examples in the social sciences of the potential of cross-disciplinary work. For example, he notes that in some digs there is huge variability in the quality of workmanship of artifacts such as arrowheads, while in other digs such artifacts are all of similar high quality. This leads him into fascinating speculation about the development of the division of labor in primitive society. Similarly, other artifacts lead to speculation about the development of religious technology and of the role of play and of games in mankind's history. In its own way it is a marvelous book whose reception in Festinger's own professional circles bemused him no end for he was often asked by his fellow psychologists, "But what does this have to do with psychology?"

From what might be called psychosocial-archeology, Festinger moved on to a deep interest in the history of religion. He worked closely with a number of medieval and Byzantine church scholars, and eventually his interest focused on the differences between the Eastern and the Western or Roman church and the role such differences might have played in the differential development and acceptance of material technology in these two parts of the Roman empire. Festinger died before he could publish this material, but he made the same profound impression on the medieval historians as he had made earlier on the psychologists with whom he worked. Indeed, a recent book called Papacy, Councils and Canon Law in the 11th-12th Centuries is dedicated by its author Robert Somerville (1990) to the memory of Leon Festinger—surely the only time in intel-