Alfonso gives clothes to the Cid's emissaries in line 1871: «Mandouos los cuerpos ondradamientre seruir & vestir», in order that they may appear worthily before their own master. In this he is honoring the Cid, and his largesse thus enhances the Cid's stature. Much the same could be said of two references to Don Jerónimo's robes. In line 1582, «Sobrepeliças vestidas & con cruzes de plata», his procession greets Minaya and the Cid's ladies; in line 2238, «El obispo don Iheronimo vistios tan priuado» in order to bless the Infantes and the Cid's daughters. In each case, another character's clothes reflect on the Cid.

Hook, «Some Observations upon the Episode of the Cid's Lion», MLR, 71 (1976), 553-64.

It is curious that in the Cantar only one Infante is shown to ruin his cloak; the cowardice of the other is shown by his hiding beneath the Cid's escaño in a symbolically humiliating position. In chronicle versions, however, the cloak symbolism is extended to the other Infante: see Hook, «Observations», pp. 558-59.

Fernando receives a serious wound from Pedro Bermúdez:

	Metiol la lança por los pechos, que nada nol valio;
	Tres dobles de loriga tenie Fernando, aquestol presto;
	Las dos le desmanchan & la terçera finco:
	El belmez con la camisa & con la guarnizon
	De dentro en la carne vna mano gela metio;
	Por la boca afuera la sangrel salio;
	Quebraronle las çinchas, ninguna nol ouo pro.

(3633-39)

The recurrence here of camisa / carne suggests that we may be faced with a deliberate reminiscence of the afrenta de Corpes on the part of the poet; one should note also the reference to çinchas (cf. 2723. 2736, where these are used to beat the girls). The duels are clearly intended as a poetic revenge for the afrenta (cf. 3705-09), and the clothing image may be one more device for stressing this.

The association of dishonor with the removal of a cloak may be seen in various literary works, for example, Doon de la Roche (ed. Paul Meyer and Gédéon Huet [Paris: Société des Anciens Textes Français, 1921, lines 3056-57):

	Et le gris et l'ermine li ont du dos sachiez,
	en la chartre l'avallent parfonde .xij. piez.

David Gonzalo Maeso, La piel en las lenguas y las literaturas iberopeninsulares del medioevo (Vich: Colomer Munmany, 1975-76), II, 67, refers to line 2749 as a «nueva infamia» by the Infantes, suggesting that he views this (the theft of the cloaks?) as a separate incident from that described in line 2720. It does seem likely that the Infantes made off with the cloaks (their innate greed would prompt such an action, and Félez Muñoz has to cover the girls with his own cloak); but the reiterative function of these lines should not be overlooked.

Ramón Menéndez Pidal, La leyenda de los Infantes de Lara, 3rd ed., Obras Completas, I (Madrid: Espasa-Calpe, 1971), pp. 6n and 30-31n.

Deyermond is responsible for the examination of door imagery, Hook for that of clothing imagery. Each has incorporated some modifications proposed by the other, and the article reflects the views of both authors.