Chapter 16 note(1)

[1] This is clearly stipulated in the twenty-second chapter of "Deuteronomy": Non indueris vestimento, quod ex lana linoque contextum est (clothes made of wool and fine linen are not allowed) ("Deuteronomy" , 22, 11). [2] In this book, the semiotics of stripes are studied only from the perspective of sociology.Undoubtedly, the structural analysis of the stripes can be performed in greater depth.This will be the subject of the next book. [3] The fact that the number of images is too small makes it difficult for me to develop an exposition, so I prefer a general exposition rather than a detailed analytical study of a series of examples.I think this is a good way to start, in such an almost unstudied field, though I hope to dedicate a large book on the subject of stripes and striped surfaces in the future.

[4] It is not unreasonable to choose three parallel lines as the logo of the Adidas sporting goods logo. The logo is printed on clothes and shoes and sold all over the world.These three lines imply faster and better. [5] For the history of the Carmelite Order, see the work of Father Andre de St. Mary: "Historical Research of the Church of Our Lady of Mount Carmel" (Bruges, 1910). So far there is no substitute for it. new book.However, Father Melchior de Saint-Marie's explanation of "Carmelite Order" in the ninth volume of "Dictionary of History and Geography of the Church" (Paris, 1949, col. 1070-1103) is more worthy of attention. read.

［6］Probably the "crooked" pattern in the coat of arms produced the oblique stripes—the figure from the upper right corner to the lower left corner in the coat of arms Note—association with illegitimate children.See Bree de Lestain: "The Distinguishing Mark After the Seal", in Volume X of the Swiss Arms Archives, 1896, especially pp. 124-128; J. Woodward and G. Bierner: "The Heraldry System of France", Paris, 1946, pp. 115-123; M? Pasturo: "On Heraldry", Paris, 1979, pp. 186-187.For an interpretation of the old meaning of the heraldic term "slant" see G.J. Burrow: Early Heraldry, Heraldic Terms of the Twelfth and Thirteenth Centuries, Oxford, pp. 116-117 .

[7] The wealth of information on Franciscan clothing and the excesses it led to certain monks in the late thirteenth century and throughout the fourteenth century emphasizes the contrast between the striped and the "patched" or "worn-out" connect.In Old and Medieval French, the word "scribing" already had the meaning of "damage" or "destruction", and the variety of colors could be considered a sign of extreme "poverty" or "wear and tear".In a papal bull of 1336, Pope Benoit II asked the King of Naples to expel from his kingdom the "fraternal" monks who were extremely poor and especially modest in their attire: "...quidam perversi homines, se fratres de paupere vita et aliis nominibus appelantes, qui diversorum colorum seu petiarum variarum curtos et deformes gestant vestes..." On the debate about poverty within the Franciscan order: see D. Rambert: The Poverty of the Franciscan Friars, (London, 1961 ), and the relevant chapter in F? Dessesvalle's treatise: General History of the Order of Saint-François: The Middle Ages, Vol. 2, (Brussels, 1940).

[8] E. Farah and J. Bastan: "The Complete Book of Lütboeuf", (Paris, 1959), Part I, page 324, Lütbeuf pointed out that the Carmelite monks are "fat and big ears ’, and the unconvicted nuns had “chariots.”The two abbeys are located on the site of the Zelestines on the right bank of the Seine in what is now the Arthène district.In some big cities, street names with the word "slant" abound, such as the ancient "slant street" or "slant monk street". [9] E. Monsignano and JA Ximenez, Bullarium Carmelitanum, Rome, 1715, ed. 1, col. 35b-37a and 45b-46a; G? Wessels, Acta capitulorum generalium ordinis Beate Virginis Mariae de Monte Carmelo, Rome, 1912, Part I.Page 8.

[10] See Father Zimmermann's exposition on this subject in "The Reformation of the Carmelites," in Studies in the Carmelites, vol. XIX/2, October 1934 , pp. 155-195. [11] See L? Trichet's "Priest Clothes", Paris, 1986, p. 72-73. [12] Rouen, Seine-sur-Mer Archives, G. 1885, No. 4, thanks to my friend Claudia Labelle for providing me with this material. [13] When it comes to the attire of priests, there is often agreement among laymen.In The Costumes of Beauvesis, Beaumanoy had already loudly declared around 1280: "A richly dressed priest is intolerable" (Book I, Chapter X, §43, Bernio Publishing House, Paris, 1842, p. 173).

[14] W. Koschorreck, ed., Der Sachsenspiegel in Bildern, Frankfurt, 1977, pl. 94.See the review by R. Sprandel, "Die Diskrimierrung der Unehelichen kinder im Mittelalter", in Zur Sozialgeschichte der kindheit by J. Martin and A. Nitschke (Munich and Freiburg, 1986, p. 492, note 18).Thanks to my friend Jean-Claude Schmidt for informing me of this interesting note. [15] Among the many treatises, I refer in particular to J. Bumke's Heische kultur. Literatur und Gesellschaft im hohen Mittelalter, Munich, 4th edition, 1987, Part I, pp. 172-210, Part II, Pages 821-823 (Catalogue of Important Works), and A? Schulz's old work mentioned in Note 41.

[16] See: LC Eisenbart's Kleiderord-nungen der deutschen Stäte zwischen 1350 und 1700, Göttingen, 1962; D? O? Göss' "Prohibition of Luxury Laws and Social Relations in the Italian Renaissance", select From J? Bossy edited "dispute and settlement: Western law and human relations", Cambridge, 1983, the first 69 ~ 99 pages. ［17］It is my sincere hope that there will be new writings on the obnoxious marks imposed on Jews and Muslims by the West in the Middle Ages.On many issues, our understanding is blank or full of contradictions.Julius Robert's old book, The Abominable Symbols of the Middle Ages, (Paris, 1891), seems completely outdated today.It seems futile to look for a system of exclusionary or abominable signs common to all Christians.From one region to another, from one city to another, from one period to another, from the twelfth to the fifteenth centuries, such signs varied endlessly.Moreover, these signs are not everywhere, and where they are, not all periods are imposed.

[18] M. Pasturo's "Derogatory Patterns and Colors in Medieval Heraldry", from Communicaciones al XV congreso de las ciencias genealogica y heraldica (Madrid, September 19-26, 1982), Madrid, 1983 , Part III, pp. 293-309.See also the papers collected in the Proceedings of the Symposium, "Excluded Persons and Systems of Exclusion in Medieval Culture and Civilization", (Akers, 1978, Sene-fiance, vol. 5). [19] Regarding the traitors in the Bible in medieval portraits: R. Melinkoff's "Judas' Hair and the Jews", from "Jewish Art Journal", Volume Nine, 1983, pp. 31-46; M? Pasturo, "All Lefties Are Auburns," in Humanity, vol. 16-17, 1988, pp. 343-354.

［20］A "halved" garment refers to a two-color garment in which the upper and lower halves are of different colors.Sometimes, the left sleeve is the same color as the right half, and the right sleeve is the same color as the left half.Clothes bisected in portraiture and in medieval society were often equated with striped clothing, or variations of it.For such clothing see V. Mertens' treatise Mi-parti als zeichen. Zur Bedeutung von geteiltem kleid und geteilter Gestalt in der Stündetracht, in literarischen und bildnerischen Quellen sowie im Fastnachbrauch, vom Mittelalter bis zur Gegenwart, Remscheid, 1983.