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References for:
Medieval Guilds, Passions and Abuse

Norman Simms
The Journal of Psychohistory V. 26, N. 1, Summer 1998

1. Part I of this essay, "Passion, Compotatio, Rixus and the Shameful Thing: English Guilds and the Corpus Christi Cycles" Mentalities/MentalitŽs 11:2 (1997) 45-60.

2. Nicholas P. Spanos and John F. Chaves, "History and Historiography of Hypnosis" in Stephen Jay Lynn and Judith W. Rhue, eds. Theories of Hypnosis: Current Models and Perspectives (New York and London: The Guildford Press, 1991) p. 57.

3. "Magdeleine des Aymards: Demonism or Child Abuse in Early Modern France?" The Psychohistory Review 24:3 (1996) 239-264.

4. For details of these changes and a relevant list of sources see my "Passion, Compotacio, Rixus and the Shameful Thing," Note 1 above.

5. "Role Theory: Hypnosis from a Dramaturgical and Narrational Perspective" in Lynn and Rhue, eds, Theories of Hypnosis, pp. 303-323.

6. "Toward a Social-Psychobiological Model of Hypnosis" in Lynn and Rhue, eds, Theories of Hypnosis, pp. 564-598. B‡nyai also remains wide of the mark, for the following reasons: (1) she is one of those who conceive of hypnosis only in a clinical, therapeutic or "stage" way; (2) and thus considers it as at most a folie ˆ deux, with the other spectators as a contextual factor in creating expectations and suggestibility; (3) her use of Ferenczi to introduce notions of maternal and paternal hypnosis is a matter of personality type and style of performance, not a depth-perception of ego-formation.

7. Onno Van der Hart, Ruth Lierens, and Jean Goodwin, "Jeanne Fery: A Sixteenth-Century Case of Dissociative Identity Disorder" The Journal of Psychohistory 24:1 (1996) 18-35.

8. While there is no such thing as a uniform regime of parenting across Western Europe, there are trends and tendencies; these are what we discuss here; and we discuss them because they are manifested in the covert and explicit nature of the guilds' activities.

9. Philippe Aries, L'Enfant et la vie familiale sous l'ancien regime (Paris: Plon, 1962).

10. B. Remmo Hammel, "The Image of the Child: Dutch and Flemish Paintings", trans. by C. Koster, The Journal of Psychohistory 24:1 (1996) 88.

11. Lloyd deMause, Foundations of Pyschohistory (New York: Creative Roots, 1982).

12. Lloyd deMause, ed. The History of Childhood (London: Condor Book/Souvernir Press Ltd., 1974).

13. As Jacques Heers explains, "Le nom de corporation n'est pas employŽ au Moyen Age. On dit alors mŽtiers ou guildes en France et en Flandre, ghildes ou mysteries en Angleterre, Innungen, Gilden, Aemter ou Gewerke en Allemagne, arti en Italie" (Le Travail au Moyen Age [Paris: PUF, 1968] p. 96).

14. Mark Wischnitzer, "Notes to a History of the Jewish Guilds" in Joseph Gutmann, ed., Beauty in Holiness: Studies in Jewish Customs and Ceremonial Art (New York: Ktav, 1970), p. 15

15. Of course, one should not think there is a direct line of development or continuity between the guilds of the ancient world and those of the medieval period or later; there are significant distinctions made according to political, social, and psychohistorical conditions both in chronology and geography. Nevertheless, insofar as we can call all these kinds of organizations "guilds," we can embrace not only merchant and craft associations but also parish organizations, fraternal brotherhoods and sisterhoods, and other groups which have at their core a "family" structure. Our particular focus is on those guilds which were founded or refounded during the eleventh and twelfth centuries in Western Europe and then were modified until they virtually disappeared during the Reformation (in England under the acts of "dissolution") and then were again refounded on new Protestant and "modern" terms during the late sixteenth and seventeenth centuries.

16. Arthur D. Robbins, "Sexual Abuse and the Epistemology of Civic Life" The Journal of Psychohistory 23:3 (1996) 307-319.

17. Moses Kremer, "Jewish Artisans and Guilds in Former Poland, 16th-18th Centuries" in Gutmann, Beauty in Holiness, p. 58.

18. Robert Darnton, The Great Cat Massacre and Other Episodes In French Cultural History (New York: Vintage Books, 1985 [1984]).

19. Keith Thomas, Man and the Natural World: Changing Attitudes in England 1500-1800 (London: Allen Lane, 1983) and Andrew Scull, "Historical Reflections on Asylums, Communities, and the Mentally Ill" Mentalities/Mentalit's 11::2 (1977) 8.

20. Miri Rubin, Corpus Christi: The Eucharist in Late Medieval Culture (Cambridge and New York: Cambridge University Press, 1992 [1991]).

21. Jerrold Atlas, "Sources of Political Anger" The Journal of Psychohistory 23:3 (1996) 276.

22. Atlas, "Sources of Political Anger," 277.

23. For a description of workers' cottages and working conditions as they start to improve in the late fifteenth and early sixteenth century, see Colin Platt, Medieval Southampton: The Port and Trading Community, A.D. 1000-1600 (London and Boston: Routledge & Kegan Paul, 1973), p. 184. "On an ordinary day, hours of work were long. A man might begin in the summer at 4 a.m., to work through till seven that evening; in the winter he started at daybreak, leaving off only at dusk..." (Platt, p. 185).

24. While there are specific and historical differences between these various associations, for the sake of this paper, and in the light of the smoothing down of differences in the actual formation of the Corpus Christi celebrations, I have not bothered to trace out particular histories and minor distinctions of typology, function, or role-playing. This does not mean that each of the several groups worked in perfect harmony with the others, nor that they formed themselves into a commonly agreed-upon image of the society as communitas; but as Miri Rubin shows, it is precisely in their differences, in the tension of varying ambitions, and the jockeying for position and in particular to marginalize the rival "others" that the dynamics of the phenomenon we are looking at resides (Corpus Christi, pp. 259-260).

25. It is important to note that the guild regulations seek to "regularize" and "control" rather than repress the shameful activities of its members associated with the drinking bouts. To extirpate these activities would, in this period before the major reforms in mentality of the late 16th century, undermine the basic identity of the guild as such.

26. See Robert S. Gottfield's description of who were the guildsmen and their duties in Bury St. Edmunds and the Urban Crisis: 1290-1539 (Princeton, NJ: Princeton University Press, 1982), p. 103.

27. Atlas, "Sources of Political Anger," 278.

28. Cited in Atlas, "Sources of Political Anger," 279.

29. Atlas, "Sources of Political Anger," 281.

30. Rubins, Corpus Christi, p. 263.

31. DeMause, Psychohistory and Evolution (1996).

32. Chaucer articulates this sense of collective self-consciousness of their emergent status among the nouveau riche of the cities when he presents five guildsmen in a kind of collective, non-individualized group of "An Haberdassshere and a Carpenter,/ A Webbe, a Dyere, and a Tapycer" (GP: 361-362) who seem to be an odd splitting of the constituent elements of the Frankeleyn who is described in the General Prologue to the Canterbury Tales immediately beforehand. For "they were clothed alle in o lyvree/ Of a solempne and a greet fraternitee" (GP: 363-364).

33. DeMause, Psychohistory and Evolution (1996).

34. Rubins, Corpus Christi, p. 267.

35. On the Continent, then, there was no such large-scale mimetic or theatrical enterprises on a regular basis in which the projection could take place in an ameliorative way. A few northern French and Germanic towns had performances similar to those put on in England, but these were both unusual and short-term arrangements.

36. Gardiner, Mysteries' End, pp. 100-111. Cf. E. Catherine Dunn, The Gallican Saint's Life and the Late Roman Dramatic Tradition (Washington, DC: The Catholic University of America Press, 1989), p. 116.

37. Atlas, "Sources of Political Anger," 283.

38. Dan Dervin, "Psychohistorical Models" The Journal of Psychohistory 20:4 (1993) 439. Dervin is summing up deMause, "The Evolution of Childhood," Foundations of Psychohistory, pp. 1-83.

39. Harold G. Gardiner, S.J., Mysteries' End: An Investigation of the Last Days of the Medieval Religious Stage. Yale Studies in English, vol. 103 (1946); reprinted by Archon Books, 1967.

40. Arthur Brown, "York and its Plays in the Middle Ages" in Arno Esch, ed., Chaucer und seine Zeit: Symposium fŸr Walter F. Schirmer (TŸbungen: Max Niemeyer, 1968) pp. 407-418.

41. Gottfried, Bury St. Edmunds, p. 182.

42. Gottfried, Bury St. Edmunds, p. 250.

43. Gottfried, Bury St. Edmunds, pp. 250-251.

44. Vivian C. Fox, "Poor Children's Rights in Early Modern England" The Journal of Psychohistory 23:3 (1996) 296.

45. Platt, Medieval Southampton, p. 184.

46. M.H. Abrams, gen. ed., The Norton Anthology of English Literature, 6th ed., Vol. I (New York and London: W.W. Norton & Company, 1993 [1962]), pp. 324-325.

47. Gottfied, Bury St. Edmunds, p. 181.

48. Gottfried, Bury St. Edmunds, p. 182.

49. I am deeply indebted to Lloyd deMause for allowing me to see and cite from Chapter 4 of his as yet unpublished Psychohistorical Evolution (1996); citations are to the unpaginated proofsheets.

50. DeMause, Psychohistory and Evolution (1996). He is here following the work of Peter Brown, The Hypnotic Brain: Hypnotherapy and Social Communication (New Haven: Yale University Press, 1991).

51. DeMause, Psychohistory and Evolution (1996).

52. Gardiner, Mysteries' End, p. 35.

53. Gardiner, Mysteries' End, p. 36.

54. Platt, Medieval Southampton, p. 185.

55. Norman Simms, "Mrs. Noah's Secret" Parergon forthcoming.

56. Richard Beadle, "The York Cycle" in Richard Beadle, ed., The Cambridge Companion to Medieval English Theatre (Cambridge University Press, 1994), p. 93.

57. Beadle, "The York Cycle," p. 100.

58. Beadle, "The York Cycle," p. 103.

59. Beadle, "The York Cycle," p. 106.

60. J.W. Robinson, Studies in Fifteenth-Century Stagecraft (Kalamazoo: Western Michigan University Press/Medieval Institute, 1991), p. 199.

61. Platt, Medieval Southampton, p. 17.

62. Platt, Medieval Southampton, p. 17.

63. I refer the reader to my "Passion, Compotatio, Rixus and the Shameful Thing" (see Note 1 above) for a full bibliography of sources to extend Coornaert's work to the English situation.

64. Platt draws on C.H. Talbot's edition of The Life of Christina of Markyate (1959).

65. Platt, Medieval Southampton, p. 18.

66. Robbins, "Sexual Abuse and the Epistemology of Civic Life," 309.

67. Robbins, "Sexual Abuse and the Epistemology of Civic Life," 310.

68. This is not just the continuing problem of sexual abuse in Catholic boys schools, but everywhere, as the revelations of 1996/97 of gross abuse in the Canadian Junior Ice Hockey League.

69. Robbins, "Sexual Abuse and the Epistemology of Civic Life," 311.

70. Robbins, "Sexual Abuse and the Epistemology of Civic Life," 316.

References for:
Medieval Guilds, Passions and Abuse
Norman Simms
The Journal of Psychohistory V. 26, N. 1, Summer 1998

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