(of The Evolution of Childhood, Personality Structure and Superego in Germany (1200-1700) by Ralph Frenken, Ph.D.

1. See Frenken (1999) mostly concerned with the secular autobiographies from the 15th to the 17th century and (2002) concerned with the mystical writings from the 13th to the 15th century.
2. See f. i. Klaiber (1921), pp.1; Ulrich in: Westphal (1923), pp.15; Misch (1967), Vol. 4/1, pp.98.
3. See. Bihlmeyer (1907), p.135*.
4. See Rein (1919), p.337.
5. See Freud (1923), pp.256.
6. See for this Laplanche and Pontalis (1991), keywords "Uberich" (super-ego) and "Ichideal" (ego ideal).
7. See for this f. i. Kernberg (1991), pp.55; (1997 a), pp.8.
8. See Klein (1927), pp.8; (1945), pp.107; (1973), pp.157.
9. See Klein (1994), p. 139.
10. See Kernberg (1991), (1996), (1997 a and b).
11. See Kernberg (1996), pp.396.
12. See Kernberg (1991), p.57.
13. See Kernberg (1997 b). pp. 42.
14. See Kernberg (1991); Rohde-Dachser (1995).
15. See Kernberg (1991), pp.25; Rohde-Dachser (1995), pp.38.
16. For the primary process thinking see Kernberg (1991), pp.43 ff; for the "mini-psychosis" see Rohde-Dachser (1995), p.51. Mini-psychoses are temporary short decompensations as reactions to stress. They are reversible, become experienced egodystone and do not last long. The patients get out of these psychotic episodes without help (spontaneous remission). Certain forms of mystical expeliences are to be called phenomenally as mini-psychoses.
17. See Kernberg (1996), p.36.
18. See Kernberg (1991), pp.41.
19. See Kernberg (1991), pp.44.
20. Kernberg (1991), pp.55; (1997 a), 58.
21. See Kernberg (1997 b), p.43.
22. See Kernberg (1997 b), pp.57.
23. See Rohde-Dachser (1995), p.83.
24. Kernberg (1991), p.47.
25. Kernberg (1991), p.58. The English language original edition was published in 1975.
26. Kernberg (1997 b), pp.42.
27. See Rohde-Dachser (1994), p.79 and (1995), p.141.
28. See Klaiber (1921), pp.1; Ulrich in: Westphal (1923), pp.15.; Misch (1967), Vol.4/1, p.98 ff. For a survey of the phenomenon of mysticism see Dinzelbacher (1993) and (1994).
29. See Seuse (1907), pp.39.; Seuse (1911), pp.33. Seuse describes such actions mainly in the chapters 15 to 18. Seuse obviously practices self flagellation frequently, also on his anniversary (see Seuse (1907), p.44; Seuse (1911), p.37). For such anniversary reactions see also van der Hart et al. (1996).
30. See Seuse (1907), pp.46; Seuse (1911), pp.39.
31. See Seuse (1907), p.15; Seuse (1911), p.14.
32. See Seuse (1907), pp. 1Sf; Seuse (19~1), pp.14 f. Lehmann replaces "tender God" of Bihlmeyer (Seuse (1907), p. 15 f) by "great God" (Seuse (1911), p.14); Hofmann replaces by "dear God" (Seuse (1966), p.26). Both translators found the body related, erotically toned word "tender" obviously so much scandalous that they replaced it by meaning-distorting adjectives. 33. See Kafka (1969), pp.207-212.
34. The interpretation of the flowing blood as symbolized milk is based on a remark of deMause (1989 a), p.94, footnote 102. Since antiquity the conception was common that milk was transformed blood (see. Peiper (1958), p. 20). Mechthild of Magdeburg, a mystic of the 13th century, wrote about the equation of blood and milk (and also of wounds and breasts) as follows: "There were his His [Jesus'] wounds open and her [Mary's] breasts open. The wounds poured and the breasts flowed, and the soul became alive and healthy, as he poured pure purple wine into her red mouth." (Mechthild of Magdeburg (1955), p.67).
35. See Hirsch (1994), pp.78-81. Hirsch sees in the phenomenon of self destructiveness (here mainly pain and flowing blood) the creation of a maternal object in the sense of a pathological transitional object. The body does not become experienced as belonging to the self anymore, it can now be manipulated like an external object and thereby delivers a facilitated dealing with inner tensions and anxieties.
36. Hirsch (1994), p.80.
37. See Seuse (1907), p.61; Seuse (1911), p.51.
38. See Seuse (1907), p.61; Seuse (1911), p.52.
39. See Seuse (1907), p.61; Seuse (1911), p.52.
40. Patients with experiences of abuse often show the tendency to blame themselves for the events. Shapiro sees in the phenomenons of self destructiveness the culmi­nation of self blaming (see. Shapiro (1987), p.46).
41. Seuse writes also about once having a vision in which he became nursed by the Virgin Mary (see. Seuse (1907), p.50; Seuse (1911), pp.42 f.). This topic is frequent in the religious literature of these times. Also Seuse's thinking is permanently dealing with the unification with an extremely idealized object, described by infantile patterns of getting nursed, of being safe and getting care.
42. See Mechthild V. H. (1880), p.357 (Book V, Chapter 29).
43. See Mechthild v. H. (1880), p.185 (Book II, Chapter 183).
44. Christina 1 (1965), p.234.
45. See Stone (1996), pp.131.
46. Bursten (1996), p.79.
47. See Kernberg (1991), p.262.
48. See Kernberg (1991), p.263.
49. See Kernberg (1991), p.303.
50. See Kernberg (1991), p.291.
51. See Kernberg (1975), p.898.
52. See deMause (2002), p.402 ff. DeMause sees the narcissistic personality connected with the late infanticidal mode (see p.395). This personality type indeed is much less integrated than the type described above. DeMause's type carries many features ot today's antisocial narcissists (malign narcissism).
53. See Frenken (1999), pp.680.
54. See Soest (1811), p.86; Heimann in: Soest (1986), p.13.
55. See Soest (1811), p.86; interpretation in: Frenken (1999), p.278.
56. See Soest (1811), p.87.
57. Soest (1811), p.91.
58. Soest (1811), p.103.
59. See Soest (1811), p.98.
60. See Pfaff (1887), p.248.
61. See Soest (1811), p.116.
62. See Butzbach (1991), p.143.
63. See Hunt (1970), p.173. Hunt describes almost the same scene for Louis XlIl, who shared the bed with his wet-nurse when her husband was absent. Hunt also shows the connection of these scenes with the later disturbed sexual development of Louis which was influenced by several documented or reconstructed, respectively, traumatic childhood events. 64. Butzbach (1991), p.137.
65. See Butzbach (1991), pp.145.
66. See Spiegel (1888) u. (1904) for the figure of the Beanos or the Bacchanten, respectively as a wandering scholar who travels with children called Schtützen and lets them beg. 67. Platter (1911) calls this older scholar as Bacchant. 68. Butzbach (1991), p.159.
69. Butzbach (1991), p.221.
70. Hansen (1901), p.603.
71. See Hansen (1901), p.602.
72. Hansen (1901), p.604.
73. See Frenken (1999), p.340 for Butzbach's moralizing, for his idealized father-image see pp. 331, 344 ff. and 349.
74. See F. Platter (1976), p.81.
75. T. Platter (1890), p. 80; (the first quotation was chosen by a hint of Casimir Bumiller). Thomas Platter also wrote that his son would "bring him into the grave" in the case he would stay without professional success (see p.17). A synoptic examination of all of Thomas Platter's letters is still awaiting.
76. See a detailed interpretation in: Frenken (1999), pp.499.
77. F. Platter (1976), p.111.
78. F. Platter (1976), p.111.
79. See Bumiller (2000), pp.313 and Frenken (1999), pp.526.
80. See Ryff (1870), p.53.
81. See Ryff (1870), p. 71 ff.
82. Ryff (1870), p.48.
83. Ryff (1870), p.94.
84. See Weinsberg
's Liber iuventutis, p.6, back side; transcription in: Frenken (1999 a), pp.418. 85. Weinsberg (1886), p.26.
86. Weinsberg (1886), p.37.
87. See Frenken (1999), p.427.
88. See Weinsberg (1886), p.113.
89. Weinsberg (1886), p.114.
90. See Weinsberg IV (1898), p.69.
91. See F. Platter (1976), p.362.
92. See Frenken (2002). Here I have examined further 12 mystics by biographical texts. The chosen selection in the article here corresponds to a high degree to the bigger sample concerning the typical features (especially: dissociation and primitive idealization on a borderline level).
93. See Frenken (1999). 4 of these 19 writings became excluded in this sample because of their small childhood content.
94. See for this more detailed Frenken (1999), pp.138 f., also a list of 50 further autobiographies in the same time range which contain no or very short descriptions of childhood (pp. 771ff.). The following works were used for compiling the sample of autobiographies: Mahrholz (1919), Klaiber (1921), Westphal (1923), Beyer­Fröhlich (1930), Schottenloher (1938), Misch (1949 ff.), Wenzel (1980), Bernheiden (1988), Lumme (1996).
95. See for this more detailed: Frenken (1999), pp.142.
96. See Frenken (2002), p.305.
97. deMause (1989 a), pp.82. The periodization became revised and becomes quoted in the articles of deMause (1990), p.13 f. and (1999), pp.661.
98. See secular autobiographies: Frenken (1999), for female and male mystics: Frenken (2002).
99. See Elias (1980), p.11.
100. Elias (1980), p. 28. Translated by Robert van Krieken. In: http://www personal.usyd.edu.au/~rovertvk/civpar.html [Editor's note: This URL is no longer valid].
101. See deMause (1989 a), p.14 ff.

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