The Letters of Luisa de Carvajal

路易莎·德·卡瓦哈尔和门多萨的信件揭示了一个西班牙贵族和自封的修女的故事，她在39岁时离开西班牙-在火药阴谋的那一年-在伦敦的秘密天主教社区中过着秘密的贫困生活。作为一个孩子，她过着奢侈的生活，与国王菲利普二世的孩子们一起在Descalzas Reoles的皇家修道院接受教育。当她成年后，她发现自己被宗教生活所吸引，但她反对当时占主导地位的宗教女性文化模式：特伦特沿着的理事会和阿维拉的圣德肋撒主张严格的封闭是宗教女性唯一可接受的生活方式。在耶稣会士的帮助下，路易莎试图创造一种替代的生活方式，女性将作为一个秩序或会众生活，但仍然活跃在世界上。她和她的同伴们第一次在马德里的托莱多街安家，她最早的信件可以追溯到这个时期。后来，她住在巴利亚多利德的英语学院旁边，在那里她更加坚定了在英国传教的决心，即使有殉难的危险。她于1605年5月抵达多佛，并前往伦敦。直到8年后的1613年底她去世，她秘密地向首都的天主教家庭传教，拜访了纽盖特监狱、监狱和首都其他监狱的牧师，然后在他们被绞死、拔出和分尸后找到了他们的尸体。通过翻译路易莎的信感兴趣的公众以及不是西班牙语专家的学者将能够了解她为寻找一种新的生活方式而进行的斗争-正如她自己所说的那样-这将使妇女能够过上有序的宗教生活，而不必进入封闭的尼姑庵，甚至结婚。在她的178封信中，有150封以惊人的细节记录了她在伦敦的秘密生活，以及她不断努力保持领先詹姆斯国王的特工一步。由于路易莎需要向国内持怀疑态度的观众证明她搬到新教英格兰的理由在天主教西班牙，以及保持持续的资金供应，她用她的信来解释不仅仅是英国天主教徒的生活是多么困难，而且还解释了在英格兰贫穷是多么困难。她记录了伦敦高昂的生活成本，难以获得新鲜食物，以及眼睑手术和其他医疗费用。她描述了她访问纽盖特监狱或叮当访问天主教神父和她的帐户，他们的处决是生动的描绘生活在早期现代伦敦。她的信件只有口语化的黄金时代西班牙语版本，是现代早期英国地下天主教社区生活的独特个人记录，也是试图从阿维拉的圣德肋撒阴影下走出来的记录。除了提供路易莎信件的可读翻译外，该项目还将使学生能够完成关于路易莎其他类型写作的博士论文，包括精神散文，特别是她的许多宗教诗歌，以及她对早期生活的自传。她的诗歌揭示了她是多么地沉溺于服务的生活，但也揭示了当她第一次被告知她必须在婚姻和作为一个封闭的修女生活之间做出选择时她的沮丧。这些诗还揭示了她在试图找到自己的宗教职业时所遭受的几乎是肉体上的痛苦。这就提出了一个问题，即她在非书信体作品中表达的殉难愿望与她在自传中详细描述的她在青春期早期在家庭中遭受的肉体屈辱之间的关系。此外，学生将坦率地考虑一些令人不安的问题，这些问题是否是文学比喻，取自中世纪圣徒的生活，或者它们是否是虐待儿童和自我毁灭欲望的实际迹象。

The letters of Luisa de Carvajal y Mendoza reveal the story of a Spanish aristocrat and self-styled nun who left Spain at the age of 39 - in the year of Gunpowder Plot - to lead a secret life of poverty among London's clandestine Catholic community. As a child, she had lived a life of luxury, being educated alongside the children of King Philip II In the royal convent of the Descalzas Reoles. When she came of age, she found herself drawn to a religious life, but railed against the then dominant cultural model for religious females: the Council of Trent along with St Teresa of Avila had advocated strict enclosure as the only acceptable way of life for religious females. With the help of the Jesuits, Luisa attempted to create an alternative lifestyle where females would live as an order or congregation yet remaining active in the world. She and her companions first set up home in the calle Toledo in Madrid, and her earliest letters date from this period. Later she lived next to the English College in Valladolid, where she became even more determined to become a missionary in England, even at the risk of martyrdom. She arrived at Dover in May 1605 and made her way to London. Till her death eight years later at the very end of 1613, she secretly ministered to the capital's Catholic families, visited priests in Newgate Gaol, the Clink, and the capital's other prisons before recovering their bodies after they were hung, drawn, and quartered. By translating Luisa's letters. Interested members of the public as well as scholars who are not Spanish-language experts will be able to learn about her struggle to find a new way of living - as she herself called it - that would enable women to lead an ordered religious life without entering an enclosed nunnery or even getting married. Of her 178 letters, 150 document in amazing detail her secret life In London and her constant efforts to remain one step ahead of King James's agents. Since Luisa needed to justify her move to Protestant England to a sceptical audience back home In Catholic Spain, as well as to keep up a constant supply of funding, she used her letters to explain not just how difficult life was for English Catholics but also to explain how hard It was to be poor in England. She documents the high cost of living in London, the difficulty in obtaining fresh food, as well as the expense of bleedings and other medical treatments. Her descriptions of her visits to Newgate Prison or the Clink to visit Catholic priests and her accounts of their executions are vivid portrayals of life in early-modern London. Hitherto only available in colloquial Golden-Age Spanish, her letters are a unique personal record of life in early modern Britain's underground Catholic community as well as a record of an attempt to move out from under the shadow of St Teresa of Avila. In additional to providing a readable translation of Luisa's letters, the project will also enable a student to complete a doctoral thesis on Luisa's other types of writing, including spiritual essays and in particular her many religious poems, as well as her autobiographical account of her early life. Her poetry reveals how deeply she was drown towards a life of service but also her frustration when she was first told how she must choose between marriage and life as an enclosed nun. The poems also reveal the almost physical pain she suffered as she attempted to find her religious vocation. This raises questions about the relationship between the desire expressed in her non-epistolory writings for martyrdom and the detailed description she gives in her autobiography about the mortification of the flesh to which she was subjected to within her family during her early adolescent years. Furthermore, the student will consider frankly uncomfortable questions about whether these were literary tropes, taken from medieval saints' lives, or whether they are actual indications of child-abuse and a desire for self-annihilation.