Abstract
Charlotte Brontë’s novel Villette has been identified by critics as a vehemently anti-Catholic work. It cannot be denied that the novel contains many detrimental references to the institutional practices of Roman Catholicism, but by situating it within the wider field of anti-Catholic writing in the nineteenth century I would argue that negative aspects of certain characters and situations which are linked by their association with Catholicism are more stylistic and thematic than rhetorical — the result of a cultural perception of that particular religion, not an overt criticism of it. Rosemary Clark-Beattie writes: ‘Villette is perhaps the most moving and terrifying account of deprivation, of powerlessness, ever written.’2 This statement provides a more fertile approach to the novel than that of the simple ‘anti-Catholic discourse’. It is useful in interpreting Brontë’s portrayal of Catholicism, in particular her representation of the nun. This chapter will aim to show that Brontë deployed current perceptions of Roman Catholicism to represent concepts such as isolation and surveillance which in Villette are more developed than in The Professor, Shirley and Jane Eyre.
My Life is what I expected it to be — sometimes when I wake in the morning — and know that Solitude, Remembrance and Longing are to be almost my sole companions all day through — that at night I shall go to bed with them, that they will long keep me sleepless — that next morning I shall wake to them again — sometimes Nell, I have a heavy heart of it.
Charlotte Brontë, The Letters of Charloite Brontë, p. 2301
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Notes
Charlotte Brontë, Letter to Ellen Nussey, Haworth: 14 July 1849. The Letters of Charlotte Brontë, vol. 2, ed. Margaret Smith (Oxford: Clarendon Press, 2000), p. 230.
Rosemary Clarke-Beattie, ‘Fables of Rebellion: Anti-Catholicism and The Structure of Villette’, ELH 53 (1986): p. 823.
For a fuller explanation see Juliet Barker, The Brontës (London: Weidenfield and Nicolson. 1997). pp. 718–19.
Charles Kingsley, The Saint’s Tragedy; or, The True Story of Elizabeth of Hungary, Landgravine of Thuringia, Saint of the Romish Calendar (London: John W. Parker, 1848).
During the time that Charlotte Brontë was writing Villette, her letters to Ellen Nussey show that she was very depressed and suffering a great deal from bad headaches. In August 1852 she tells Ellen how unhappy she is, not because she is a single woman and likely to remain so but because she is a lonely woman and likely to be lonely. In September 1852, when writing to Ellen about Villette she says; ‘I feel fettered, incapable, sometimes very low. However at present the subject must not be dwelt upon; it presses me too hardly, wearily, painfully.’ Charlotte Brontë, Letters to Ellen Nussey (Bradford: Horsefall Turner, 1885).
For further explanation of this idea see Sally Shuttleworth, ‘The Surveillance of the Sleepless Eye: The Constitution of Neurosis in Villette’, in Charlotte Brontë and Victorian Psychology (Cambridge: Cambridge University Press, 1996), pp. 142–7.
Quoted in Robert Heilman, ‘Charlotte Brontë’s new Gothic’, in The Brontës. A Collection of Critical Essays, ed. Ian Gregor (London: Prentice Hall, 1970), p. 108.
Elaine Showalter, The Female Malady; Women, Madness and English Culture, 1830–1980 (London: Virago, 1991), p. 69.
A Constant Observer, Sketches in Bedlam: or Characteristic Traits of Insanity as Displayed in the Cases of One Hundred and Forty Patients of both Sexes Now or Recently Confined in New Bethlehem (London: Sherwood Jones & Co., 1823).
George Burrows, Commentaries on the Causes, Forms, Symptoms and Treatment, Moral and Medical of lnsanity (London: Thos. & George Underwood, 1828).
Thomas Laycock, A Treatise on the Nervous Diseases of Women (London: Longman, Orme, Brown, Green and Longmans, 1840), p. 143.
Jean Etienne Esquirol, Mental Maladies: A Treatise on Insanity, trans. E.J. Hunt (Philadelphia: Lea and Blanchard, 1845), pp. 19–20.
Quoted in Embodied Selves, an Anthology of Psychological Texts 1830–1890, ed. Jenny Bourne Taylor and Sally Shuttleworth (Oxford: Oxford University Press, 1998).
Caleb Crowther MD (formerly senior physician to the West Riding Pauper Lunatic Asylum), Observations on the Management of Madhouses. Part 2 (London: Simpkin, Marshall and Co., 1841).
See John Maynard, Charlotte Brontë and Sexuality (Cambridge: Cambridge University Press, 1984).
For a detailed explanation of Brontë’s use of exegesis see the chapter on Villette in Christina Crosby. The Ends of History (London: Routledge. 1991).
Judith Williams, Perception and Expression in the Novels of Charlotte Brontë (London: U.M.I. Research Press, Ann Arbor, 1988).
J.C. Bucknill and D.H. Tuke, A Manual of Psychological Medicine, 3rd edn (London: J.A. Churchill, 1874), pp. 671–2 (1st edn 1858). Cited in Sally Shuttleworth, Charlotte Brontë and Victorian Psychology, pp. 44–5.
Kate Lawson, ‘Reading Desire: Villette as Heretic Narrative’, in English Studies in Canada 17 March 1991.
For further explanation about Fenelon see Terry Lovell, ‘Gender and Englishness in Villette’, in Sally Ledger, Josephine McDonagh and Jane Spencer, eds, Political Gender: Texts and Contexts (London: Harvester Wheatsheaf, 1994).
For a further explanation of this theory, see Irene Taylor, Holy Ghosts. The Male Muses and Charlotte Brontë (New York, Oxford: Columbia University Press, 1990).
Charlotte Brontë, ‘Letter to Ellen Nussey October 1852’ in Letters to Ellen Nussey (Bradford: Horsefall, Turner, 1885).
Gayla McGlamery, ‘This Unlicked Wolf Cub’: Anti-Catholicism in Charlotte Brontë’s Villette’, in Cahiers Victoriens et Edourdiens, vol. 37, 1993, p. 67.
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© 2005 Diana Peschier
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Peschier, D. (2005). The Priestcraft of the Book: Representations of Catholicism in Villette . In: Nineteenth-Century Anti-Catholic Discourses. Palgrave Macmillan, London. https://doi.org/10.1057/9780230505025_9
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