Although Elizabeth Barrett Browning and Benjamin Robert Haydon never met, their lively and topical conversation, initiated in 1842, continued unabated until 1845, about a year before the painter’s suicide. It was a somewhat lopsided correspondence in which ninety-four letters written by Haydon, most of which have not been published before, received fewer replies from Miss Barrett, twenty-eight of which are included in this book. Judging from the contents of the letters, the epistolary friendship was truly meaningful to both. To Miss Barrett, Haydon was “my dear kind friend”; he was far more effusive, addressing her as “you Ingenious little darling invisible” and “my dearest dream & invisible intellectuality.”
In spite of Haydon’s frequent pleas for a meeting, Miss Barrett never agreed to receive him. However, as the correspondence progressed, they exchanged more and more confidences and each recognized the other as a responsive and sympathetic listener. With complete candor Haydon admitted at one point that egotism was the basis of his pleasure in the correspondence; “I never ask what you are doing,” he wrote, “but take it for granted what I am doing must be delightful to you.”
Evincing warmth and poignancy, the letters range over a variety of colorful subjects covering art, literature, current events, and gossip. The Elgin Marbles and Queen Victoria are discussed, and the correspondents air opposing views on mesmerism and Napoleon versus Wellington. After a thoughtful introduction which provides background information on Miss Barrett and Haydon, Willard Pope presents the letters—carefully annotated with identifying information on people, places, and current events—in chronological order.
Explores liturgical practice as formative for how three Victorian women poets imagined the world and their place in it and, consequently, for how they developed their creative and critical religious poetics.
This new study rethinks several assumptions in the field: that Victorian women’s faith commitments tended to limit creativity; that the contours of church experiences matter little for understanding religious poetry; and that gender is more significant than liturgy in shaping women’s religious poetry.
Exploring the import of bodily experience for spiritual, emotional, and cognitive forms of knowing, Karen Dieleman explains and clarifies the deep orientations of different strands of nineteenth-century Christianity, such as Congregationalism’s high regard for verbal proclamation, Anglicanism’s and Anglo-Catholicism’s valuation of manifestation, and revivalist Roman Catholicism’s recuperation of an affective aesthetic. Looking specifically at Elizabeth Barrett Browning, Christina Rossetti, and Adelaide Procter as astute participants in their chosen strands of Christianity, Dieleman reveals the subtle textures of these women’s religious poetry: the different voices, genres, and aesthetics they create in response to their worship experiences. Part recuperation, part reinterpretation, Dieleman’s readings highlight each poet’s innovative religious poetics.
Dieleman devotes two chapters to each of the three poets: the first chapter in each pair delineates the poet’s denominational practices and commitments; the second reads the corresponding poetry. Religious Imaginaries has appeal for scholars of Victorian literary criticism and scholars of Victorian religion, supporting its theoretical paradigm by digging deeply into primary sources associated with the actual churches in which the poets worshipped, detailing not only the liturgical practices but also the architectural environments that influenced the worshipper’s formation. By going far beyond descriptions of various doctrinal positions, this research significantly deepens our critical understanding of Victorian Christianity and the culture it influenced.
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