By D. Peschier
Via the center of the 19th century a lot in actual fact gendered, anti-Catholic literature used to be produced for the Protestant center periods. 19th Century Anti-Catholic Discourses explores how this writing generated a sequence of well known Catholic photographs and appears in the direction of the cultural, social and old origin of those representations. Diana Peschier areas the novels of Charlotte Brontë in the framework of Victorian social ideologies, specifically the weather created via upward push of anti-Catholicism and therefore offers an alternate studying of her paintings.
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Extra info for Nineteenth-Century Anti-Catholic Discourses: The Case of Charlotte Bronte
51 Another cautionary tale and one that combines the sensational elements of seduction and murder is Frederick Edward’s Inez, A Spanish Story Founded on Facts, Illustrating One of the Many Evils of Auricular Confession, written in 1829. The plot of the story concerns a priest, Pedro, who seduces a young woman, Inez. Fearing that their intercourse might be discovered, he induces her to accept the marriage proposal of a young man, Alphonso. After the wedding Alphonso goes away to work in India, but returns to his village unexpectedly.
Edwards, Inez, a Spanish Story, Canto, pp. ’ “As with other women seduced in the confessional, Inez is initially distressed once she has sinned, but then continues sinning as her virginity is no longer a barrier to or protection from her lust. The poem, because of its form and subject matter, reads as almost comical. However, it was presumably written by a sober Protestant male in order to excite anti-Catholic feeling and possibly to cater for prurient male interest in sexual behaviour. One final story worth mentioning, is a personal narrative written by Eliza Smith in 1850: The Progress of Beguilement to Romanism.
Nobody knows. What he dreams of when he lays on his pillow, he is much astonished to hear next day, cried about in the public thoroughfares. (Michelet, Priests Women and Families, p. 47) The idea that the ‘virtuous wife’ should be beguiled to reveal all her innermost thoughts and secrets to a priest required a satisfactory explanation that to a certain extent exonerated the woman and implicated the confessor. 6 If this were true, then undesirable qualities could be instilled by the wrong sort of text, and so by suggesting previously unheard of sins to a vulnerable female, a priest could excite her passions to the point that she identified so strongly with what he was asking her that she actually felt the desire to commit those very acts.