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-Indian cookbooks and household management guides had been written in the early nineteenth century, but with the establishment of a sizeable female population by the last quarter of the century such texts were published in greater number to assist the novice Anglo-Indian housekeeper address the peculiar problems of household management in India. The genre apparently remained popular through to the end of

in Married to the empire

reunite with others from their congregation: novice mistresses, fellow classmates from the novitiate and former work colleagues. This was the time and place to revitalise their physical and spiritual energy and renew old friendships. The convent was another important geographic space; it was the smaller unit of congregation life and, for the majority of women religious, the location of their daily lives. The convent was where they lived, worked, prayed and recuperated from their labours alongside other women with similar beliefs and aspirations. These daily

in Contested identities

’.24 Cecelie Price was said to mortify her body ‘by the rigour of austeritys, fasting, chain bracelets, hair cloath and the like’.25 Mary Mounson, mistress of novices at Ghent, ‘dyed alive, being nothing but skin and bone’; she suffered ‘strong agonys’ through the use of ‘hair Cloaths, braceletts, Iron Chains and sharp disciplins’. Catherine Wigmore also used those instruments of penance regularly.26 Mary Ignatia Coningsby was more inventive, and although she frequently wore iron chains and bracelets, ‘she had the hidden art to mortify her poor old body 3 or 4 ways

in English Benedictine nuns in exile in the seventeenth century
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Enlightenment, automata, and the theatre of terror

isolation and habitual obedience of the convent quite early on in her account of life at Longchamp. On the morning of taking her vows, she is undressed by the novice-mistress and her fellows: She had hardly gone out before the novice-mistress and my fellows entered; my religious habit was taken off and I was dressed in

in European Gothic

and towardly’, wrote Gregory Martin of Santo Spirito in Rome towards 1580.3 In this and other hospitals, boys were minded by mistresses for a year or two and then handed over to masters. In 1657, Santo Spirito provided a combined schoolroom and dormitory equipped with fifteen beds for older boys, together with three or four rooms for younger ones still under female supervision. Such ‘seminaries’ taught reading, writing, grammar, arithmetic, Christian doctrine and good behaviour; a few children might pick up some Latin; a few masters taught music and looked out for

in Tolerance, Regulation and Rescue
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) and Sisters M. Bernard (Maria Kelly) and M. Gertrude (Mary Ledwith), along with Mary McHale (who later became Sister M. Juliana), passed their teaching examinations in 1849. She proudly announced that ‘these were the first Catholic certificated Mistresses in England’.42 In 1855, the annals of the Birmingham Sisters of Mercy noted that ‘Rev Mother Sr. M. Catherine and Sr. M. Camillus went to Nottingham for the purpose of obtaining government certificates for teaching’.43 Annals of the Derby Sisters of Mercy noted that three sisters were sent to Our Lady’s Teacher

in Contested identities
Marie Helena Loughlin

reject, but what the mistress of the novices22 called ‘The Ecstatic Intromission’.23 Thou couldst not have believed that such holy souls could have been capable of employing themselves in such profane exercises? […] After which24 thou shalt be my confessor,25 I will be thy penitent, and I protest thou I will as freely unbottom to thee my heart as if thou thyself feltest the purest motions of it. Agnes. After so many words, I do not think I ought to doubt of your sincerity, wherefore I will not only tell you what you desire to know of me, but I shall even take a

in Same-Sex Desire in Early Modern England, 1550–1735

temptation, or the diabolic conflicts which were frequent with him, he called upon her out loud, sweetly saying, ‘My lady and mistress, do not abandon me, but succour your servant in this necessity and affliction.’ On one occasion Pier was asked by the priest of San Giorgio, which is a mile and a half outside Siena, if he would consent to go and dine. The priest did this out of the desire

in Saints and cities in medieval Italy
Open Access (free)
Representations of the house in the poetry of Eiléan Ní Chuilleanáin and Vona Groarke

time-frames, both under siege by the same strong winds.31 The mistress of novices has sent all the novices Upstairs into the choir to practise The service for deliverance from storms and thunder. Their light dapples the sharkskin windows, The harmonium pants uphill, The storm plucks riffs on the high tower.32 9780719075636_4_008.qxd 156 16/2/09 9:25 AM Page 156 Poetry The retreat upstairs is one that both protects and exposes the novices in the face of the coming storm, yet they only ‘practise’ the service, postponing the fullest test of the power of prayer

in Irish literature since 1990
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Being Irish in nineteenth-century Scotland and Canada

by grooming Scottish women for positions of authority within the convents and these included superior, assistant superior and/or novice mistress. If possible Irish women were blocked from these positions, whereas some were discouraged from even applying for entry to a community or, if they did get in, were blackballed from progressing beyond the stage of postulant or novice. While there is no doubt that some had no vocation and instead looked to convent life as a means of achieving security, particularly in old age, others were rejected because they were Irish. Non

in Women and Irish diaspora identities