By Michael J. Pellowski

Archie's Double Digest #154 - October 2004

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Signs of the world: of the other world . , from the possible. While occupying space, it also signifies space, substituting a mental and therefore abstract space for spatial practice—without, however, doing anything really to unify those spaces that it seems to combine in the abstraction of signs and images. "85 This bleak regime of the empty sign perfectly describes the workings of modern advertising, but I would see this system as quite different from the way signs functioned in the medieval metropolis and in the medieval urban imaginary.

See Leguay, La Rue au Moyen Age, pp. 98-10. 30. Jacob Larwood and John Camden Hotten, The History of Signboards from the Earliest Times (London: Chatto and Windus, 1898); Ernst Grohne, Die Hausnamen und Hauszeichen (Gottingen, 1912). 31. Sautman, Religion du quotidien, pp. 2—3. 32. Christopher A. Faraone, Talismans and Trojan Horses: Guardian Statues in Ancient Greek Myth and Ritual (Oxford: Oxford University Press, 1992), pp. 22-23, f°r guardians of the house. 33. See, for example, Comptes du domaine de la vitte de Paris: i (1424-2457), ed.

Ferguson et al. (Chicago: University of Chicago Press, 1986), p. 126. 79. A seminal study is F. Choay, "La Ville et le domaine bati comme corps," Nouvelle revue depsychanalyse 8 (1974): 239-52. 80. Berty, Topographie historique, p. 275; Jacques Rossiaud, Medieval Prostitution, trans. Lydia Cochrane (Oxford: Blackwell, 1985). For sites of prostitution in medieval Paris, see Geremek, Margins of Society, p. 77. 81. See Ulysse Robert, Les Signes d'infamie au Moyen Age: Juifs, sarasins, heretiques, lepreux, cagots, et filles publiques (Paris: H.

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Archie's Double Digest 154 (October 2004) by Michael J. Pellowski


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