In
this blog, I will be summarizing a text from Peter Bayne about religion in
Elizabeth Barrett Browning’s poetry and two other texts from Frances Trollope
and the Irish Unviversity Press Series of British Parliamentary Papers, both
dealing with the employment of children in factories.
Religion
From Peter Bayne, Two Englishwomen: Mrs. Browning and
Charlotte Brontë (London: James Clarke, 1881)
Summary
First,
Bayne makes a comparison between Elizabeth Barrett Browning’s and the 17th
century poet John Milton’s works about religion and explains that Milton’s Paradise Lost and Paradise Regained are better works than Browning’s A Drama of Exile and The Seraphim. Then he makes a
distinction between the two poet by explaining how their works deal with the
death of Christ.
Analysis
Peter
Bayne’s text is based upon a comparison between Elizabeth Barrett Browning and
John Milton. At first he affirms that Milton’s literary skills were better than
Browning’s: “As works of literary art, the performance of Mrs. Browning cannot
enter into rivalry with those of Milton”. But then he explains that the two
poets’ ways of dealing with the death of Christ differ. To Bayne, the best
treatment of this topic is Browning’s: “On the other hand, Mrs. Browning is in
some respect – and these important – more successful in the treatment of the
subject than Milton”. According to him, Milton “has almost ignored the death of
Christ” whereas Browning “seeks to penetrate into the spiritual meanings of the
death of Christ, into the mystery of sorrow shared by Divinity, into love that,
through death, conquers death and hell”. It seems obvious that to Bayne,
Browning’s work deals more deeply with the subject of religion and particularly
with the death of Christ.
Factory
Reform
Summaries
From Frances Trollope, The Life and Adventures of Michael
Armstrong, The Factory Boy (London: Henry Colburn, 1844; serial
publication, 1840)
In
this excerpt of his novel, Trollope first describes the factory in which
children are working. He gives many details concerning the machinery and the
atmosphere there. Then he describes the working children. He insists on their
appearance, the way they have to do their work and their movements.
From On the Employment of Children and Young Persons in the Irons trades and
another Manufactures… and on the actual State, Condition, and Treatment of such
Children and Young Persons (1841)
This
text is composed of five parts which describe the working conditions of five
children and young persons. These excepts of reports give details about the
work of these people and their harsh
working conditions. These are the five people presented in this text: Eliza
Field, age going on 10; Mary Field age going on 11; Sarah Field, age going on
14; Edward Coleman (age unknown); Unknown, aged 19.
Analysis
These
two texts clearly condemn the working conditions of children during the 19th
century. Trollope presents the factories as being like an hell thanks to his
descriptions: “every sight, every sound, every scent that kind nature has
fitted to the organs of children, so as to render the mere un fettered use of
them a delight, are banished for ever and ever”; “the scents that reek around,
from oil, tainted water, and human filth”. The emphasis on senses makes the
reader realizes the unpleasant and awful atmosphere of the place.
Both
texts presents the children as victims of the work in factories and
manufactures. Trollope describes them as: “hundreds of helpless children,
divested of every trace of health, of joyousness, and even of youth”; “lean and
distorted limbs – sallow and sunken cheeks – dim hollow eyes, that speak unrest
and most unnatural carefulness, give to each tiny, trembling, unelastic form, a
look of hideous premature old age”. With these descriptions, children appears
as weak, old, exhausted. It shows how they were exploited and reinforces the
feeling of injustice we can feel. In the excerpts of the reports from the Irish
University, children are presented with a more individual way, but the impact
on the reader is the same. The children are perceived as low-paid victims with
no possibility of education and no better future: “gets a shilling a week”;
“never heard of another world, nor of heaven, nor of another life”; “she has
worked over-hours”; “was taken away at 10 years of age to go to work; has never
been able to go to school since; would be glad if she could”.
The
dangerous aspect of working in the factories is also mentioned in these texts.
Indeed, the working conditions of children were dreadful and children were
often wounded or died because of the lack of safety, as we can read in the
reports: “many children are burnt to death”; “only yesterday a boy was killed,
another had both legs fractured, and several were injured”; “a boy […] was
killed on the spot by the weight of the tips that fell upon him; another boy
had both his thighs broken and one arm, another boy had his knee hurt, another
his arm, and one hurt his back”. All these descriptions deliberately inform the
readers to make them react against the work for children in such conditions.
I
think that these texts make us be aware of this terrible aspect of the 19th
century society. It also make us understand why poets such as William
Wordsworth and Elizabeth Barrett felt concern about it and wrote poems such as
Wordsworth’s “The Chimney Sweeper” and Browning’s “The Cry of the Children”.
Your analysis of the religion documents makes me think about an argument that seems to come up a lot with Victorian female writers (it's been coming up in my Victorian Literature class as we read Eliot's Middlemarch as well). It's okay when they write about beliefs and faith, but it's less okay when they claim knowledge and authority (such as comes through education). Women are seen as more instinctive at the same time that they're less able to handle weighty intellectual matters. It's curious just how often this argument seems to come up.
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