Daniel Defoe’s Some Thoughts of an Honest Tory in the Country (1716): A Critical Edition

Edited and Introduced by Nicholas Seager

Introduction to the Edition  |  Note on the Text  |  Front Matter  |  Maintext of Some Thoughts  | Bibliography

Introduction

DANIEL DEFOE’S extensive writings have never before been so widely available. The 44-volume Works of Daniel Defoe (2000–8) provides professionally edited and annotated texts of most of his economic, political, travel, and religious works, as well as the novels, and has been joined by a new edition of Defoe’s Review (2004–11). These multivolume works are tremendously useful, albeit expensive. Early English Books Online (EEBO) and Eighteenth-Century Collections Online (ECCO) are invaluable resources, again for those who have access, making available page images of thousands of printed books from before 1800. Certain minor Defoe titles, however, have slipped through these nets, including Some Thoughts of an Honest Tory in the Country. … In a Letter to an Honest Tory in London (January 1716). It is a relatively short political pamphlet written from the point of view of a rural Tory who is loyal to the recent Hanoverian succession, at a time when there were efforts in some quarters to paint all Tories as Jacobites, particularly in the wake of the 1715 rising. The speaker ruefully traces the gradual turn towards Jacobitism by a contingent of Tories after the disappointment of their political hopes under the new king, George I. It lays out the lamentable conduct of the rebellious Tories in the persona of an “honest” member of that party.

There was only one edition of the pamphlet published; it has not been digitized, is not included in the Works, and survives (to my knowledge) in only six copies.[1] Unless one lives close to London, Pasadena, Chicago, Montreal, or New Haven, it is hard even to access Some Thoughts of an Honest Tory. The present edition brings this title to a wider readership. This introduction explains the pamphlet’s political and religious contexts, describes the grounds for its attribution to Defoe, and considers what it tells us about Defoe’s activities in early Hanoverian Britain and the rhetorical and polemical strategies he employed during this turbulent period.

Some Thoughts of an Honest Tory in the Country was advertised as published “This Day” in The Flying-Post: or, The Post-Master for January 26–28, 1716 and likewise in The Daily Courant for January 28. It was priced at sixpence and published by Rebecca Burleigh, a trade publisher of predominantly loyalist, Whiggish tracts at this time (Treadwell 110). Alongside the advertisement of Some Thoughts of an Honest Tory in The Flying-Post there was an announcement of the publication of A Cry for Justice against all the Impeach’d and Attainted Rebels and Traitors, shewing, That Mercy to K. George’s Enemies, is Cruelty to all true Friends of our King and Country. On the same page, the paper lists fourteen Jacobite rebels tried on January 23 and 24, 1716 (twelve of whom were found guilty and sentenced to death), and it gives a vivid description, with picture, of “The Pretender’s Gag,” also known as “the Highchurch Crossbow,” an instrument of torture applied to the mouth; an alarming number of these implements are reported as found in a Popish house in Liverpool (fig. 1).[2] With the advertisement for Some Thoughts of an Honest Tory in The Daily Courant, a paper sold by Burleigh, there was another for The Pretender’s Declaration transpos’d, by Mr. Asgill, another Burleigh publication; and John Asgill’s “other Tracts against the Pretender, and in Defence of the Title of King George” were there advertised as being sold by Burleigh.[3] So, Defoe’s pamphlet was published at a time of intense reaction to the recent Jacobite rising, a “rebellion” which threatened to return Britain to Catholicism and absolute monarchy at a time when the nation was defining itself in terms of Protestantism and liberty, and defining itself decisively against “Popery and Slavery,” in the unrelenting words of A Cry for Justice (2). A Committee of Secrecy, headed by Robert Walpole, was investigating the conduct of the last Tory ministry of Queen Anne’s reign, a ministry led by Robert Harley, Earl of Oxford (impeached and languishing in the Tower in January 1716) and Henry St. John, Viscount Bolingbroke (long since fled to France and the Pretender’s court), and A Cry for Justice merges its call for retribution against the armed Jacobite rebels with that against the alleged ministerial rebels. The Tories had been crushed in the general election of 1715 and all but excluded from central government by George I. The King believed that the unilateral peace the Tories secured with France in 1713 was a betrayal of Britain’s allies, including his native Hanover, and he suspected Harley and Bolingbroke had angled for the Pretender’s accession before Anne’s death in August 1714.

These were dizzying times for Defoe. He had worked diligently and often thanklessly for Harley for more than a decade, and he remained loyal to Harley after his fall from office in July 1714 and his impeachment and incarceration a year later. Defoe wrote the three-part Secret History of the White-Staff (1714–15) and An Account of the Conduct of Robert, Earl of Oxford (1715) in defense of his former patron at this time. Defoe was ardently Hanoverian and anti-Jacobite, but genuinely believed that Harley at no point favored the Pretender (see Appeal to Honour and Justice 41–42). Historians agree that Harley was never an adherent to “James III,” despite his correspondence with the court at St. Germain, the motivation of which was to strengthen his domestic political position (Hill 205–8; Holmes xxxvi, 268; Szechi, 182–91). Defoe was moreover aware that the Tory-Jacobite equivalence being widely promulgated was a gross simplification, and he had even defended non-jurors, those who refused in conscience to accept the terms of the 1689 settlement but recognized the de facto authority of William and then Anne (Schonhorn 874). Indeed, Defoe believed that the sudden surge of Whig power, buttressed by George’s royal favor and a landslide election result, was politically unhealthy, unsettling the balance of parties moderated by a non-partisan monarch. He argued for the inclusion of Tories in political life. He also believed that lenity towards the Jacobite rebels would be a good thing: commuting death sentences to transportation would make these individuals useful and engender gratitude for monarchical mercy, the surest way to gain disaffected people’s support for the Hanoverian regime. And the Jacobite threat, Defoe knew, was not entirely defeated, despite the crushing victory at Preston: “There are Agents at Work busily to spread that Disposition further among the rest,” his honest Tory cautions (5). Further complicating the picture, Defoe was laying the foundations for his rapprochement with the Whigs, which according to him was accomplished shortly after his libel trial in July 1715. Therefore, he was juggling various, apparently conflicting, agendas in the period immediately following Anne’s death.

Defoe produced a number of pseudonymous political pamphlets at this time, demonstrating remarkable versatility. He adopted the voices of Anglicans and Quakers, Whigs and Tories, a “second-sighted Highlander,” a lady-in-waiting to Queen Anne, and a French diplomat at the peace negotiations. Unusually, one piece is even written in the voice of “Daniel Defoe” (An Appeal to Honour and Justice in 1715). Defoe’s honest Tory says he is “speaking for one in the name of the rest”; indeed, Defoe’s strategy in these political pieces was to adopt a representative position for a particular group. Some Thoughts of an Honest Tory in the Country is described by Linda Colley as “a Hanoverian Tory pamphlet” (184), which accurately characterizes the voice Defoe impersonated.[4] Yet the stances of these publications are complicated by Defoe’s ventriloquism – his aim was inclusive rather than divisive, appealing to multiple readerships by establishing common ground. So, in Some Thoughts of an Honest Tory he writes as an apparently unsophisticated, plain-dealing country squire, expressing bemusement and sorrow at recent events. Whigs could enjoy the self-accusations of an opponent, but may be persuaded to relent in their political hostility; loyalist Tories would appreciate a forthright articulation of their position; and even those with Jacobite sympathies were supposed to see a way forward, based on an acceptance of the Hanoverian succession. Defoe anticipated a readership cutting across political divisions.

Some Thoughts of an Honest Tory was first attributed to Defoe in 1907 by William Peterfield Trent, who stated: “This seems clearly Defoe’s, both from its style, and from its correspondencies [sic] with several of his undisputed pamphlets” (“Bibliographical Notes” 182). Trent expanded on this view in his unpublished typescript bibliography of Defoe, where he says that the tract “is full of his peculiarities” (“Bibliography” 1245), some of which he proceeds to list, though several phrasal parallels could hardly be considered idiosyncratic.[5] Furbank and Owens dismiss the usefulness of Trent’s stylistic tests (Canonisation 92–99), but Trent should be credited with first assigning this pamphlet to Defoe. The attribution was accepted by John Robert Moore (Checklist 133), Maximillian E. Novak (897), and Paula R. Backscheider (624), though without any further justification.[6] Most recently it has been listed as a “probable” Defoe attribution by P. N. Furbank and W. R. Owens, who reappraised the Defoe canon and excluded many of the questionable attributions made by earlier bibliographers. There is no concrete external evidence for Defoe’s authorship, but Furbank and Owens point to “two favourite allusions of Defoe” (Critical Bibliography 163) that, they argue, qualify it as a likely attribution. One is the future William III’s pledge “to die in the last Ditch” rather than to see his country lost (Some Thoughts of an Honest Tory 11), which is also recorded by Trent (“Bibliography” 1246). Furbank and Owens note that this allusion occurs twice in the Review in 1712 and in Jure Divino (1706).[7] When William’s native Holland was under attack from France and Britain in 1672, William was asked by an English ambassador “what Remedy he could think of for the Ruin of his Affairs” and “answer’d, He knew One effectual Remedy, viz. to lie in the last Ditch; intimating, that he would dispute every Inch of Ground with the Enemy, and at last would die defending the Liberties of his Country” (Jure Divino, Bk XI, 18).[8] As Furbank and Owens state, citing Burnet’s History of His Own Times, the statement is usually associated not with Temple, a connection Defoe makes in Some Thoughts of an Honest Tory and Jure Divino, but with the Duke of Buckingham, who was negotiating on behalf of Charles II (Burnet I. 327).[9] The second “favourite allusion” is to the pope who exclaimed: “What a strange deal of Mony we get by this Fable of Christ?” (Some Thoughts of an Honest Tory 37). This is usually attributed to the early sixteenth-century Leo X. Furbank and Owens note instances of this reference in Defoe’s Royal Religion (1704), the Review in 1705, The Secret History of the October Club (1711), and A New Family Instructor (1727) (Critical Bibliography 113). To these we can add an instance in Defoe’s A Continuation of Letters Written by a Turkish Spy at Paris (1718), which like Some Thoughts of an Honest Tory and several of the other invocations quotes and translates the Latin: “Heu! quantum profuit hoc fabula Christi. What prodigious Gain, says he, do we make of this Fable of Christ” (Turkish Spy 19). The evidence for Defoe’s authorship of Some Thoughts of an Honest Tory, then, is entirely internal: it matches the arguments he was making at the time, and it makes concurrently idiosyncratic use of allusions he used elsewhere. As such, it remains a probable attribution until further evidence is presented.

The only evidence worth noticing that potentially conflicts with Defoe’s authorship of Some Thoughts of an Honest Tory is the positive reference to Observations upon the State of the Nation, in January 1712/3 (January 1713), a “Revolutionary Tory” pamphlet Defoe had criticized in the Review. Its author was a disaffected Tory. He argues that “the Bulk of the Tories of England are in their Hearts against the Pretender” (24), instead saying that the danger to the Hanoverian succession lies in Scotland, where Episcopalians and Presbyterians alike were refusing to take the oaths of allegiance and abjuration. Defoe thought the piece was by his old enemy, the Earl of Nottingham, a man excluded from power under the Tories and, so, somewhat oddly, allied to the Whigs in opposition to the Tory peace. In January 1716, Nottingham was the most important Tory serving under George (though he was dismissed in February). Defoe attacked Nottingham in the Review when the Observations came out. Although Defoe concurred that, of course, the ministry was innocent of Jacobitism (“They must either be clear of that Charge, or of their Senses” [9.242]), he rubbished the author’s assessment of affairs in Scotland among other things. Nottingham apparently denied authorship at the time (see Review 9.244) and the attribution was also repudiated in July 1714 in A Vindication of the Earl of Nottingham (i–ii), a work attributed to William Wotton (New and General Biographical Dictionary 12.586).[10] So why, we might ask, would Defoe have his speaker recall this pamphlet now? Given the doubt about Nottingham’s authorship, the obsolescence of the main bones of contention, and Defoe’s need in 1716 to capture realistically the voice of a Hanoverian Tory, it is perfectly plausible that Defoe chose to have his “honest Tory” recollect this famous pamphlet, a vital point of reference for this political group, despite Defoe having denounced it three years earlier. The evidence we have, then, points to Defoe’s probable authorship of Some Thoughts of an Honest Tory.

Some Thoughts of an Honest Tory, as I have said, was written amidst intensely partisan debate, during the early days of the Whig ascendancy, the investigation of the last ministry for its conduct regarding the Treaty of Utrecht, and in the wake of the Jacobite rising. The phrase “honest Tory” – describing “the Hanoverian Tory group which took shape in the last two years of the Queen’s reign” (Holmes xxxii) – seemed to many people like an oxymoron. “Some will hardly allow the Term to be just,” Defoe’s speaker acknowledges at the outset (3). But even after the 1715 rising, Defoe was prepared to acknowledge “[t]hat there were a Set of TORIES in this Kingdom, who were always sincere in the Revolution-Principle, and loyal Subjects to the Sovereign; Friends to the Establishment in Church and State, and who ought still to be treated as true Lovers of their Country” (Secret Memoirs of a Treasonable Conference 1–2). Defoe was not a natural friend to the Tories. Francis Atterbury, Bishop of Rochester, typified the extremism opposed by Defoe’s honest Tory, and his anonymously published pamphlet, English Advice to the Freeholders of England (January 1715), comes in for particular censure in Some Thoughts of an Honest Tory. Atterbury warned that the Whigs, if successful in the upcoming general election, would “subject [George I] to the Arbitrary Government of a Junto” (6), renew the war, and raise a standing army at home. Atterbury, having been attacked by Defoe in The Secret History of the White-Staff, jibed at Harley and Defoe as “that Able Politician the Staff (as he or his Hireling have Christned him, in their late Histories)” (7).[11] Defoe liked to point out to Tories promoting divine right, hereditary monarchy, and the passive obedience of subjects that they had supported the 1689 Revolution settlement. “It was always our Practice to yield Obedience to the higher Powers” (9), announces the honest Tory, and he expresses his bemusement that members of his party rebelled, given “those Principles of Loyalty and Submission to Government, which they, and especially their Ancestors, so avowedly profess’d” (11). This is a moment when the speaker’s words condemn Tory ideology, even though the pamphlet as a whole is more conciliatory.

In defending Harley at this time, Defoe depicted him as having aimed to manage the extremist element of the Tory party which veered towards Jacobitism; even if he did not always manage it efficaciously or indeed openly, Harley’s intentions were pure and the Jacobites were frustrated. Defoe criticized the former ministry – and claimed that they succeeded in pulling the wool over the eyes even of adherents like himself – but did not say things that could harm Harley. “There is a great deal of difference between being wicked and being deceiv’d,” the ingenuous Tory opines (10), a plea Defoe made for himself in An Appeal to Honour and Justice.

Some Thoughts of an Honest Tory does not transcend its immediate purpose in the way of some of Defoe’s topical writing, but it displays his rhetorical verve nonetheless. In a brief discussion of Some Thoughts of an Honest Tory in the context of the author’s anti-Jacobitism, David Macaree points to Defoe’s “plain style” and impersonation of “a fairly slow-witted but steady countryman” (16). The straight-talking rustic Tory was a useful figure in Whig propaganda, and Defoe is in fact reviving a style that had been used when the Tories came into power in 1710. Benjamin Hoadly’s The Thoughts of an Honest Tory, Upon the Present Proceedings of that Party (1710) was also presented as a letter from a country Tory to a city one. It complains about the methods the party has used to regain power under Anne – hounding Marlborough, making a martyr of Sacheverell, pestering the Queen with addresses – curtly declaring that “Honour obtain’d by dishonourable Means, must end in Dishonour” (2). The sometimes flagrant self-accusation of the Tory in this pamphlet means that its mask is fairly thin:

When we are forced to explain our selves upon Absolute Non-resistance, or Hereditary Right: we have the Absurdity to own that by Absolute Non-resistance, we mean a Non-resistance which is not Absolute; and that by Hereditary Right, we mean the same with the Whigs Parliamentary Right. And yet we have the Conscience to raise the Spirits of the poor People against them [Whigs], by the deceitful use of these Words, and by Clamours about a Difference, where we cannot maintain any.

Frankly, this “Tory” dismantles Tory arguments with Whig rejoinders, acknowledging that, “if any of us condescend to argue, we are forced to acknowledge the truth of the main Whig Principles” (15).[12]

Defoe impersonates a Tory in a more concerted way than did Hoadly six years earlier. He was not writing Whig propaganda by having a Tory spout the ideas of the other party. Rather he adopted a voice with which he must, as a dissenter, have sympathized: that of a disenfranchised, even proscribed loyalist. And so, despite the loyalty to George of this honest Tory, the criticisms of the king’s political management are to be read as valid grievances, not acrimonious carping tending towards disaffection or hypocrisy. George should not be ruling solely with Whigs; but the Tories have work to do to regain trust. The pamphlet dexterously appeals to Whigs and (loyal) Tories, essaying to set aside factional differences in service of bigger objectives: the endurance of Hanoverian rule, the avoidance of “radicalizing” persuadable Tories, and the promotion of moderate, non-partisan government. Some Thoughts of an Honest Tory displays quite an astute sense of how Jacobitism encroached upon people by degrees after George’s accession, particularly through the operation of political discourse, as Tories “began to prepare themselves for it by a particular way of Treating the Affairs of the Succession with an Air of indifference, and bringing themselves to a Jacobite Style by Degrees” (23). Jacobitism is a “Style” as much as a set of convictions, so language is particularly important at precarious moments: the honest Tory establishes this with his ponderous opening sentences, carefully clarifying his terms, fearful of misconstrual. In this charged atmosphere, the incitements to rebellion of the lesser Anglican clergy come in for Defoe’s particular criticism, and in this regard Some Thoughts of an Honest Tory fits into what Rogers calls “the Whig attack upon the seditious activities of the high-flying clergy” in the early years of Hanoverian Britain (89). Defoe generally thought clergymen should keep out of politics, a motif of his attacks on Atterbury and a theme of Memoirs of a Cavalier (1720), for instance.

Some Thoughts of an Honest Tory is not a major Defoe work, even by the standards of his party political output of the mid-1710s. The Secret History of the White-Staff gained more notice at the time and continues to interest literary scholars as well as historians for its obfuscating rhetorical and publication strategies. An Appeal to Honour and Justice tells us more about Defoe’s shifting tactics, political convictions, and self-fashioning as an author and political thinker. His Quaker pamphlets are arguably better acts of impersonation and more dramatic because of their high profile targets (Bradbury, Sacheverell, and Ormond). And Minutes of the Negotiations of Monsr. Mesnager, in scope and form, brings the style of political impersonation closer to that of Defoe’s novels. But though it does not generally reach such heights Some Thoughts of an Honest Tory clarifies aspects of Defoe’s complicated activities in the period and attests to the sophistication of his politics, which refuse to be pinned down to narrow partisanship even at a time of immoderation and what the speaker calls “universal Misunderstanding” (3).

NOTES

[1] The English Short Title Catalogue (ESTC) and Furbank and Owens (Critical Biography 162) record copies at McGill University Library, Montreal; the Newberry Library, Chicago; the University of Chicago Library; the Huntington Library, Pasadena; and the Beinecke Rare Book and Manuscript Library, Yale University. In addition, there is a copy at Senate House Library, University of London. Furbank and Owens note that pages are bound out of order in the Yale copy.

[2]   The Flying-Post: or, The Post-Master, no. 3755 (January 26–28, 1716). I use new style dates throughout.

[3]   The Daily Courant, no. 4453 (January 28, 1716).

[4]   Colley does not connect Defoe with the pamphlet.

[5]   Trent states: “[T]he style of this pamphlet very strongly resembles that of Defoe’s undoubted works. We have ‘who’ for ‘whom’—frequently—‘I must say’, ‘no question’, ‘and which is worse’, ‘in a Word’, ‘bear our Testimony, as the Quakers call it’, ‘Eclaircissement’, ‘Secret History’, loose syntax, the favorite phrase ‘some People’, a trick of balancing phrases and calling attention to the fact by typographical devices—something often found in Defoe’s pamphlets—and, finally, several pages the whole tone and style of which seem indisputably his—e.g. pp. 7, 16–17, 19, 22, 29, 31, 33, 36–37” (“Bibliography” 1246).

[6]   Moore (“Defoe Acquisitions” 47–48) makes reference to the pamphlet in his characteristically breezy way, using it alongside four other pieces to argue for a new Defoe attribution, A Letter from a Gentleman of the Church of England, to All the High-Flyers of Great-Britain (1715). Moore knew only the 1716 Dublin edition of this tract. The similarity he asserts exists between it and Some Thoughts of an Honest Tory is not self-evident, and Furbank and Owens reject the attribution of A Letter from a Gentleman of the Church of England (Defoe De-attributions 80).

[7]   The allusion also appears in The Fears of the Pretender Turn’d into the Fears of Debauchery (1715), a pamphlet assigned to Defoe in the nineteenth century by James Crossley, but nevertheless rejected by Furbank and Owens who did note the use of the same allusion (Defoe De-attributions 74).

[8]   Pagination restarts for each Book of Jure Divino.

[9]   William’s interlocutor is not specified in the Review allusions; Defoe refers to William proposing “lying” in the last ditch (8.726) and proposing to “die” in it (8.915). In The True Patriot no. 6 (1745), Fielding has William saying this to an “insolent Frenchman” (149).

[10] Nottingham’s biographer, Henry Horwitz, makes no mention of the pamphlet; indeed Horwitz’s account of Nottingham’s mistrust of the ministry’s commitment to the Hanoverian succession argues against his authorship of Observations (239ff).

[11] Atterbury may have attacked Defoe’s defenses of Harley in Considerations upon the Secret History of the White Staff (see Bennett 189–95), though Furbank and Owens urge caution in assigning this pamphlet to Atterbury (Political Biography 142–43). Defoe had represented Atterbury as the manipulative Mitre in White-Staff; in Secret Memoirs of a Treasonable Conference (November 1716), he depicted him as Oracle, “a compleat State Firebrand,” more concerned with meddling in politics than with religion (29–32).

[12] See Gibson’s assessment of the pamphlet’s “unsubtlety” (118).

Introduction to the Edition  |  Note on the Text  |  Front Matter  |  Maintext of Some Thoughts  | Bibliography

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Gaming the Golden Age of Piracy | Last Words

Seth Rudy


Last Words

The writers, perhaps unsurprisingly, make no explicit connections between the questions raised in the exchange and their eighteenth-century parallels. Players therefore most likely confront the linked issues of autonomy, interpretation, media, and culture as present rather than historical or historicized phenomena — just as readers of novels would have 250 years ago. The game’s remediation of eighteenth-century phenomena, then, extends beyond history and subject matter; there is more to it than piracy, but as has long been the case, much depends on the user. Just as readers could read for sex and scandal, players can play for parkour and plunder. They can also, though, undertake the more diligent labor of following the guidance (or guides) that the texts themselves provide in order to sit in more thoughtful judgment of their content and the circumstances of their production. The elevation of the game requires the elevation of the player. Ironically, then, the most authentically eighteenth-century experiences of Assassin’s Creed IV may be those that take place outside rather than within the Animus.

Rhodes College


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Rediker, Marcus. The Slave Ship: A Human History. New York: Penguin Books, 2007. Print.

—. Villains of All Nations: Atlantic Pirates in the Golden Age. Boston: Beacon Press, 2004. Print.

Shaw, Adrienne. “What is Video Game Culture? Cultural Studies and Game Studies.” Games and Culture 5 (2010): 403-24. Print.

Suellentrop, Chris. “Slavery as New Focus for a Game.” The New York Times, 27 Jan. 2014. Print.

Swann, Marjorie. Curiosities and Texts: The Culture of Collecting in Early Modern England, Philadelphia: U of Pennsylvania P, 2001. Print.

Sweet, Rosemary. Antiquaries: The Discovery of the Past in Eighteenth-Century Britain. London: Hambledon, 2004. Print.

Terlecki, Melissa, et al. “Sex Differences and Similarities in Video Game Experience, Preferences, and Self-Efficacy: Implications for the Gaming Industry.” Current Psychology 20.1 (2011): 22-33. Print.

VineAngus. In Defiance of Time: Antiquarian Writing in Early Modern England. Oxford: Oxford UP, 2010. Print.

Ubisoft. “Ubisoft FY14 Earnings Presentation,” 15 May 2014. Web. 16 Jan 2015.

Warner, William. Licensing Entertainment: The Elevation of Novel Reading in Britain, 1684-1750. Los Angeles: U of California P, 1998. Print.

“Where does the art show up?” Assassin’s Creed IV: Black Flag. GameFAQs, 2013. Web. 1 Aug. 2015.

Woodard, Colin. The Republic of PiratesBeing the True and Surprising Story of the Caribbean Pirates and the Man Who Brought Them Down. Orlando: Harcourt, 2007. Print.

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Gaming the Golden Age of Piracy | The Reading Completionist

Seth Rudy


The Reading Completionist

In addition to digital renditions of rare manuscript pages and objects of antiquarian interest, the database also contains numerous other “documents” that explicitly refer to the making of ACIV itself. This self-reflexive irony at the outermost level of the simulation encourage players to maintain critical distance from the game and once again situates them in a twenty-first century version of an eighteenth-century cultural discourse — this time, that of prose fiction. As Christina Lupton and Peter McDonald have argued, certain tropes of modern video games in general make them the clear inheritors of novels from the mid-eighteenth century. In addition to “the panicked responses” both have provoked as popular entertainment, Lupton and McDonald cite as examples of shared self-reflexivity common instances of dialogue about gameplay within the diegesis and parallels between the material book and the game-world as navigable but self-consciously artificial and contained spaces (168).[1] ACIV goes beyond such examples and complicates the connection by separating its reflexive commentary from the eighteenth-century simulation and making it a matter of reading about the creation of that simulation from the first-person perspective of the Abstergo employee — provided, once more, that the player decides to do so.

Completionists, which term refers to a subset of players who must do everything, see everything, and in this case, read everything a game has to offer, will have a different understanding of the game and its relationship to the eighteenth century it portrays than will the sensation-seeking or casual players. The former, for instance, will learn the extent to which even the physical features of the Animus’ West Indies are a carefully considered authorial construction rather than an absolutely accurate recreation of historical reality. Whereas the Animus simulation always conceals or wordlessly passes over its anachronisms, the database sometimes reveals them. In those moments, the “creators” of the game reveal themselves, as in the entry on the Cathedral of Havana (fig. 14). Within the historical simulation, the cathedral constitutes what Annette Barnes and Jonathan Barnes label a “nonobvious anachronism,” a “potentially vicious” inclusion insofar as its “subtle blend of fiction and fact can render observers unable to distinguish between falsity and truth” (258).[2] The same holds true for the Queen’s Staircase in Nassau, which while not actually in Nassau until 1793 was considered “too iconic” to exclude. If read, then the entries on these landmarks undo the potential viciousness of the nonobvious anachronisms; they do so by identifying their inclusion as a matter of authorial choice rather than absolute historical fidelity, which in turn subverts the implicit claim to historicity upon which much of the eighteenth-century apparatus supporting the obviously fictional master narrative is founded.

 

The database, in other words, teaches its readers to maintain a skeptical posture with respect even to the supposedly accurate eighteenth-century environments they observe as players within the Animus — the detailed rendering of which environments might otherwise grant the medium particular distinction as a vehicle for the representation of historical truth. If, as Michael McKeon writes, “extreme skepticism was groping toward a mode of narrative truth-telling which, through the very self-consciousness of its own fictionality somehow detoxifies fiction of its error,” then ACIV applies a similar mode of truth-telling to an aspect of its narrative that players might still think they only have to see to believe (389). “Truth,” as the notes following the description of the cathedral reveal, does not necessarily precede “beauty” in the hierarchy of design priorities. “People want to see landmarks,” and so the designers weave them seamlessly into the verisimilar worlds they and their teams create. The database entries then reveal the stitching, thereby teaching the player how to “read” the game.

To form a full understanding of how far the fiction of ACIV goes beyond Kenway’s interactions with Read, Rackham, Roberts, Bonny and Blackbeard requires a mode of autonomous engagement encouraged by early eighteenth-century novels but in this case greatly enhanced by the Ubisoft team’s use of the new technology at their disposal. “Early novels,” Lupton and McDonald note, “often represent themselves as multi-directional, architectonic spaces to be traversed by a reader who can be sent backward and forwards between the conspicuously artificial boundaries of pages and scenes. J. Paul Hunter observes that “there has always been a taunting, teasing quality about the way novels promise to tell secrets and open up hidden rooms” (35). In ACIV, players can move between database entries and the entire simulated world simply by pressing the “back” button and scrolling to the desired location, and the game makes Hunter’s metaphors a literal part of the Abstergo office architecture. Players sneak into a video surveillance bay, use an outdoor window-cleaning rig to enter a locked executive office, and gain access to the subbasement mainframe housing in order to hack computers and locate secret documents by winning simple mini-games posing as cybersecurity measures.

One of these documents engages directly with a conundrum that many eighteenth-century authors of prose fiction no doubt would have recognized. Approximately 1,400 words into a 1,700-word “confidential” corporate email exchange about the future of the franchise, a chief Abstergo officer asks, “couldn’t we be using this technology to educate, not placate?” The response captures the conflict between the potential of the technology to disseminate knowledge and the realities of the popular entertainment market:

Okay, come on. Until oily, humorless university professors start paying us eight-figure fees to research the “reification of normative gender signifiers in pre-colonial India,” why don’t we STICK TO SHIT THAT SELLS?

I’m talking Jack the Ripper in Victorian London. I’m talking about guillotines, Robespierre and Napoleon Bonaparte in the French Revolution? I’m talking about Billy the Kid and Wyatt Earp in the Wild American West. I’m talking about Genghis Khan and the Mongols killing a city of millions in the span of a long, summer weekend. Action. Blood. Adventure. CONFLICT.

Competition in a crowded marketplace is certainly nothing new. In the first decades of the eighteenth century (a period that largely overlapped with the Golden Age of Piracy), the popularity of amatory fiction made prose fiction a source of great moral concern. According to William Warner, “the incorporation of the novel of amorous intrigue within the elevated novel of the 1740s is one of the means by which old pleasures are disowned and forgotten” (42). The first executive’s desire to use the Animus technology and by extension video games as a means of education rather than placation gestures towards Fielding’s efforts to elevate his “new species of writing.” To a limited extent, ACIV also follows a similar strategy of incorporation and disavowal; the conspicuous absence of peg legs and hook hands among a host of famous pirates, the efforts to distinguish the game from an interactive Pirate Spring Break, and the hiding of “useless” manuscripts and works of art in secret treasure chests all revise old, popular, and problematic pleasures of the genre.

The email exchange, though, finally suggests that Abstergo and by implication Ubisoft (and perhaps the industry at large) are not yet ready or able to make the kind of declarative break with “hardcore” video games that Fielding effected with amatory fiction. The moment of self-critical self-awareness occurs deep within a conversation that (as with the Abstergo trailers, the items that make up the Art Collection, and the database entries on anachronistic landmarks) need never come to light. Even when the narrative obliges players to recover such documents, it does not or cannot compel a reading or viewing of them. Readers of Fielding’s novels could, once they recognized what was before them, skip his explanatory prefaces or the ironic meta-commentaries of his narrators. The equivalent features in ACIV, though, occupy spaces parallel to the scenes of action rather than in their way. The game, like the Abstergo officers, thus remains structurally as well as ideologically divided upon the matter of the right ratio of dulce to utile. Following the (thoughtless, outrageous, possibly unfair) disparagement of university professors, Abstergo’s Chief Creative Officer steps in to take the conversation offline. To the player, the dispute is therefore left unresolved.


NOTES

[1] Their analysis refers severally to Escape from Monkey Island (2000), the fourth installment in another video game franchise set against the background of Golden Age of Piracy.

[2] Quoted by Douglas N. Dow, “Historical Veneers,” 220.

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Gaming the Golden Age of Piracy | Collecting and Collectibles

Seth Rudy


Collecting and Collectibles

There was more to life in the early eighteenth-century than piracy. The game provides in-game access to a supplementary database that grows as the narrative unfolds but leaves players to determine the extent of their interaction with its contents. By inviting players to become avid collectors, for example, the game not only remediates the cultural phenomena of early modern antiquarianism and the curiosity cabinet but also creates the potential for the social meaning of those phenomena to be brought to bear upon the game itself. If the Animus brings the player into the eighteenth century, then the database once again brings the eighteenth century back out into the modern world of Abstergo and Ubisoft to address and reform the cultural status of the video game as a form of entertainment.

Video games have long required players to acquire objects scattered or hidden throughout their worlds. A distinction, however, must be made between “collecting” in ACIV and the simpler “gathering” of weapons, medicines, and other practical items. In addition to descriptions of these materials, the database stores information on characters historical and fictional, locations and landmarks, animals, ships, and sea shanties. It also houses “Documents” and an “Art Collection,” both of which require more deliberate effort to complete. Beyond the messages in bottles and electronic notes referring to the series’ overarching fictions, the Documents database includes pages from twenty actual texts: players can, for instance, view images of and from Athanasius Kircher and Christoph Scheiner’s Mundus Subterraneus (1664-65), Diego Muñoz Camargo’s History of Tlaxcala (1585), the fifteenth-century Voynich manuscript, and the pre-Columbian Dresden Codex (Codex Dresdenis). The Art Collection holds an additional fifty items ranging from paintings by Claude Lorrain and Peter Lely to fine furniture and musical instruments to zoological specimens and antiquarian objects such as Taino figurines, Aztec sculptures, and Nigerian jewelry. To collect the rare manuscripts, players must unlock the locations of “secret” treasure chests, journey to each one of those locations, dispatch their guards, and open the chests; items in the Art Collection come from opening trade routes in the Fleet metagame or purchasing them outright.

To create a world in which Kenway can participate in an ersatz culture of collecting makes historical sense. The collecting career of Hans Sloane, another kind of “self-made man,” as Marjorie Swann describes him, began in Jamaica, and by the 1690s the practices that culminated in his extensive collection had significant social importance beyond the upper echelons in which eventually he found himself:

Lower down the social scale, men in seventeenth-century England assembled ‘cabinets of curiosities’ rather than collections of art…Antique coins, scientific instrument, minerals, medals, rare or unusual zoological specimens, plants, natural and manmade objects from Asia and the Americas, intricate carvings, portraits of important historical figures — the early modern English cabinet of curiosities was an exuberant hodgepodge of ‘the singular and the anomalous.’ (195; 1-2)[1]

The ACIV database combines such curiosities — “collectibles,” in video game parlance — with the art and texts of collections proper. The poor, Welsh privateer and pirate Kenway would therefore seem to seek not only the wealth and power that comes from piracy but also the social status of his betters.[2] In the case of the manuscript pages, Kenway comes into their actual possessions; according to the database, they all once belonged to the immensely wealthy planter and lieutenant governor of Jamaica, Colonel Peter Beckford.[3]

Collecting, then, might be said to function as another act of social subversion akin to the cross-dressing of Bonny and Read, the establishment of a pirate republic in Nassau, or any number of other simultaneously political, economic, social, and piratical activities. By game’s end, Kenway’s “hideout” on Grand Inagua, if fully upgraded, includes a façade, towers, gardens, and a guesthouse; the Art Collection bedecks his walls and fills his shelves (fig. 12). The hideout thus becomes what Swann describes as an “elite house,” the purpose of which by the1670s was “no longer to demonstrate lineage” but rather “to dazzle in its profuse display of rarities, all of which bespoke the owner’s financial ability to amass objects of no use-value” (148). The objects are indeed useless, as several players have noted: in a message thread asking, “what’s the point of buying art,” for example, one such player observes that the collection “seems like a waste of money” and wonders if it serves an “in-game purpose” (Lear). Anonymous NPCs chat in corners as if taking in the spectacle of bat-nosed figurines and Mayan yoke-form vessels amid the more conventional markers of material wealth. Kenway seems, at least beyond Britain, to enjoy the trappings and social status of a gentleman, even though he has literally built his grand estate atop a massive pile of pirate booty secreted in the underground caverns.

A similar logic of social or cultural elevation applies to ACIV itself. In a franchise premised upon the possibility of accessing the past, collecting and the collection may indeed constitute the game’s most immediately self-relevant examples of remediated cultural phenomena. If “a collection is always steeped in ideology and functions as a site of processes of self-fashioning that may serve either to reinforce or to undermine the dominant categories of the society in which the collection appears,” then the presence in a video game of a collection that would not be out of place in an eighteenth-century curiosity cabinet again focuses attention on the self-reflexivity of ACIV as a video game (Swann 8). “In general terms,” Angus Vine writes, “the antiquary conceived of himself as bridging the gap between past and present, affording ‘olden time’ presence so that it might speak to or inform the current time. For this reason John Aubrey likened antiquarianism to ‘the Art of a Conjuror who makes those walke and appeare that have layen in their graves many hundreds of yeares: and represents as it were to the eie, the places, customs and Fashions, that were of old Time’” (3, 5).[4] ACIV strives to do the same; in the Animus, the dead walk again, and if they do not follow precisely the same paths charted by the historiographers, they nevertheless offer a vision of the fragmented past imaginatively reconstructed and made whole.[5]

Though already subject to critical scorn by the late seventeenth century, antiquaries’ devotion to and curiosity about the past survived into and beyond the period of the game’s historical setting. Their belief that “artefacts excavated from barrows, ancient buildings and even the landscape — as well as manuscripts — could be made to yield up the secrets of the past” echoes in the artworks, artifacts, and manuscripts re-presented in the game. The old media though which seventeenth- and eighteenth-century antiquaries sought to “reconstruct the ‘shipwreck of time’” become the contents of a new medium that pursues or, as ACIV particularly demonstrates, could be made to pursue the same or similar ends (Sweet xvi).[6] The inclusion of European art and objects from the period simply suggests that it has become another part of history in need of recovery and reconstruction. Within the fictional framework of the series, that process proceeds not by collecting material fragments of cultures, but rather by collecting material fragments of people in the form of DNA, through which the Animus allows Templar and Assassin agents to access genetically encoded memories. The game offers itself and its simulation as real-life answers to that fantasy: not the advanced technology of a lost civilization, but perhaps (for now) the next best thing — a stop between the antiquarianism of an earlier age and that of an imaginable future.

At best, ACIV can only uncomfortably occupy a position in the antiquary or indeed any other scholarly tradition. Its acknowledged inaccuracies and ludicrous framing narrative make it a work of historical fiction, and though that fiction relies upon serious historiography, the game in general neither asks nor expects to be taken seriously as such itself. ACIV knows its limits and understands its obligations as a game built, like Kenway’s house, upon piracy and gold. It also, however, gestures toward the potential of the medium to do other kinds of work, and it implicates the player as a potential obstacle or asset to achieving what might be its more culturally elevating ends. On the one hand, players can ignore the Art Collection and Manuscripts sections completely; the game requires no interaction with them. Alternatively, they can cultivate an intellectual curiosity by viewing the collections directly through the database or via a room that, as one player grudgingly puts it, “you never go into, unless you wander around the house. Blah” (“Where does the art show up?”). Though once accessed, the programmatic interface and structures of the database set the operational parameters of the experience, players must first actively choose to become “subversive” gamers in their willingness to do more than hack and slash their way through the Golden Age of Piracy in pursuit of pure entertainment.

Fig. 13: Top: “Bat-Nosed Figurine,” in the Art Collection, Assassin’s Creed IV. Ubisoft (2013). Bottom: “Bat-Nosed Figure Pendant,” (66.196.17), in Heilbrunn Timeline of Art History. New York: Metropolitan Museum of Art (2000).

Fig. 13: Top: “Bat-Nosed Figurine,” in the Art Collection, Assassin’s Creed IV. Ubisoft (2013). Bottom: “Bat-Nosed Figure Pendant,” (66.196.17), in Heilbrunn Timeline of Art History. New York: Metropolitan Museum of Art (2000).

Without this kind of self-fashioning, neither Kenway in the eighteenth century nor ACIV in the twenty-first can entirely escape or alter the dominant categories into which their societies have placed them. Those who choose to interact with the collection will experience the added functionality of the game as a virtual museum: the Art Collection represents the holdings of some seven institutions, but 39 of its 50 come from the Metropolitan Museum of Art.[7] The images are clearly adapted from the Met’s online catalogue, and they come with abbreviated versions of the Met’s descriptions (fig. 13). To read them is to learn, for instance, that the natives of Veracruz may have used mirrored costume elements to connote high rank, that one could construct an expensive commode out of layered brass and tortoise shells, and that Hendrik Richters made some of the finest oboes of the early eighteenth century. ACIV combines the collecting of the amateur antiquary with the authority of a curated museum exhibition and thus (potentially) elevates the cultural status of the game. The objects and information add an educational element likely outside the general horizons of expectation for a pirate-themed, action-adventure virtual experience — particularly one like that advertised in Abstergo’s cliché-laden Devils of the Caribbean trailer.

NOTES

[1] Swann quotes Lorraine J. Daston, 461.

[2] “Initially pursued as an elite cultural form, the collection was soon adopted — and adapted —by ambitious, middling sort men” (Swann 194). Though less than middling, Kenway is certainly ambitious.

[3] The database supplies Beckford’s first and last names but not his rank or titles. The manuscript pages were “stolen sometime after 1705”; Beckford’s death in 1710 makes him rather than his son, also Peter, their most likely original owner.

[4] Vine quotes John Aubrey (4).

[5] “This act of the imagination,” writes Peter N. Miller, “lies at the heart of the antiquary’s reconstructive ambition” (31).

[6] This theorization of content and medium belongs to Marshall McLuhan; see Understanding Media: The Extensions of Man (8).

[7] The institutions are not identified within the database, but the objects and their homes are easily located online. The other six are: the National Maritime Museum, Greenwich; the Royal Gallery, Windsor; the Whydah Pirate Shipwreck Museum, Provincetown; the Science Museum, London; Dulwich Picture Gallery, London; and Staatsgalerie Schleissheim, Munich. Two items, the beaver pelt and Scherer’s Globe, could not be positively placed.

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Gaming the Golden Age of Piracy | Atlantic Slavery and Ludic Freedom

Seth Rudy


Atlantic Slavery and Ludic Freedom

The game is not, though, equally willing to allow for ambiguity with respect to what lead writer Darby McDevitt calls the “delicate subject” of slavery. McDevitt explains: “slavery is a theme, but I didn’t want it to be sensational…The books I read were full of horror stories, and I tried to work in some of those, at least anecdotes and stories, and make it a background fact of life” (Campbell). ACIV accordingly treats slavery as too delicate a subject to risk the contingency of ludic experience.[1] Though in some respects the game allows what Bogost calls “free-form transitions” between play styles — defined in part as the ability to “orient one’s conception of right and wrong in relation to a whole host of activities” — where slavery is concerned, ACIV resorts to “crude prohibition” (154-56). The game, in other words, limits ludic freedom at the expense of historical authenticity. ACIV’s twenty-first century narrative overwrites eighteenth-century realities regardless of the ways in which the resultant foreclosures contradict the parameters of play in other aspects of its simulation; the fiction of the Animus thus reveals itself as such wherever and whenever the narrative overrides the possibility or the probability of “free” interactions between players and the facts of the early eighteenth-century Atlantic slave trade.

Slavery was the sine qua non of Golden Age piracy in its final decade. The end of the War of the Spanish Succession left thousands of sailors adrift, and Johnson specifically identifies “the Returns of the Assiento, and private Slave-Trade, to the Spanish West-Indies” as a major reason why “these seas are chose by Pyrates” (26). “To many white pirates,” W. Jeffrey Bolster writes, “the majority of blacks were pawns, workers, objects of lust, or a source of ready cash,” and though able black sailors “like … Kidd’s quartermaster were welcome in the Brethren of the Coast, it was with the understanding that black and white pirates preyed on black and white victims” (15-16).[2] In 1718, at a time when up to a third of the vessels journeying to Western Africa were harassed by pirates — slavers making the best pirate ships — black sailors constituted the majority of Blackbeard’s crew (Linebaugh and Rediker 165).[3] A General History specifically mentions slaves, slavery, or the slave trade 31 times, and the word “negro” or one of its variants 50 times — four more times than “death” — or approximately once every 14 and nine pages, respectively.

In short, chattel slavery does not readily recede into the background of life in the West Indies during this period. It was indeed often the immediate business of piracy — a “fact of life” necessarily among those foremost in the minds of pirate crews whenever they intercepted prizes laden with human cargo. Though, as Rediker observes, “formerly enslaved Africans or African Americans who turned pirate posed questions of race” just as “women who turned pirate called attention to the conventions of gender,” the game largely skirts the questions raised by the intersections of slavery and piracy and instead imposes upon its simulation moral codes and fiscal positions inconsistent with the realities of the time (Villains 14).[4] There is no authentic history of Golden Age piracy the game could present that would not put the player in a position to engage in slave trafficking, and though ACIV makes the Trinidadian slave-turned-pirate Adéwalé quartermaster of the Jackdaw, Kenway’s ship, and later sees him too inducted into the order of the Assassins, the game never compels the pair, the player, or indeed any pirates from Johnson’s history to confront even the possibility of such engagement.

A contradiction therefore emerges in the space between the players and the pirates whose lives they experience through Kenway’s memories. Though the main plot points must unfold in a particular order, the open-world format permits a degree of choice with respect to side missions.[5] Players can choose to accept or reject various assassination contracts and ship-based missions, and in the “Kenway’s Fleet” metagame they can determine which if any naval engagements they wish to undertake in order to build their fortunes by securing trade routes and transporting commodities. The morality of those choices, though, is entirely pre-scripted and prescribed. This, for example, is contract 25 (fig. 9):

Fig. 9: “Assassination Contract 25.” Assassin’s Creed IV. Ubisoft (2013).

Fig. 9: “Assassination Contract 25.” Assassin’s Creed IV. Ubisoft (2013).

Contract 03 is somewhat more straightforward (fig.10):

Fig. 10: “Assassination Contract 03.” Assassin’s Creed IV. Ubisoft (2013).

Fig. 10: “Assassination Contract 03.” Assassin’s Creed IV. Ubisoft (2013).

The game includes 30 optional assassination contracts, which if successfully undertaken add to the player’s account a cash reward of between 30,000 and 45,000 reales. Targets include smugglers, grave robbers, corrupt judges, tyrannical officers, maniacal captains, and an assortment of would-be evildoers affiliated with the Templars, but fully five of the 30 send Kenway in pursuit of slavers whose manners and business the contracts describe as “rotten,” “brutal,” “villainy,” “particularly cruel,” and “unusually sadistic.”

All five missions roundly condemn the slave trade — a position mandated by the tenets of the Assassin Order. None, though, identify any of the targeted slavers as pirates. The missions thus follow the narrative in securing the slave trade behind a cordon sanitaire that for the most part protects players from this part of the pirate’s life. Little or nothing is said about slavery even within a circle of friends that includes Blackbeard, whose Queen Anne’s Revenge was the French slave ship La Concorde before he captured it, and Bartholomew Roberts, who served as second mate aboard a slaver and turned pirate when Howell Davis took the ship in 1719.[6] Once made captain in his own right (following Davis’s murder by Portuguese slavers), Roberts “so despised the brutal ways of slave-trading captains” that he ordered or himself gave a “fearful lashing to any captured captain whose sailors complained of his usage” (Rediker, The Slave Ship 22-23). Kenway apparently need never be exposed to similar experiences in order to arrive at similar conclusions; nor does the player ever get to hear of them. Though players can refuse to accept any or all of the contracts, they cannot change their impetus, and any slaves freed in the wake of a slaveholder’s assassination either automatically fill empty slots in the Jackdaw’s crew or vanish into the background.

Even deeper in the “background,” in a metagame accessed through but not actually part of the primary historical simulation, the game simply erases slavery and slaves from its picture of Atlantic commerce. As commodore of a fleet of captured ships, Kenway can (under the player’s direction) dispatch crews and cargoes to dozens of ports, including those of the Triangle Trade. Each dot indicates a port at which the player can exchange goods for ship upgrades, artifacts, treasure maps, and cash. Trade routes extend as far north as Galway, London, and Bristol and as far south as South Africa. The above map (fig. 11) highlights Cape Verde and three West African ports associated with it: Dakar, Bissau, and Ziguinchor. All four were established sites of the slave trade before, during, and after the period in which the game is set; so too were Benguela and Luanda, represented by the coastal dots to the southeast.[7] The icons at the top of the map, though, show that the holds of Kenway’s fleet contain only rice, tobacco, cocoa, wine, and olive oil. The map thus shows the sites of slavery, but not what put those sites on the map in the first place.

Fig. 11:  “Kenway’s Fleet” metagame map.  Assassin’s Creed IV. Ubisoft (2013)

Fig. 11: “Kenway’s Fleet” metagame map. Assassin’s Creed IV. Ubisoft (2013)

With respect to slavery and race, then, the game abandons the strategic ambiguity it established and ultimately maintained regarding the questions of gender and sexuality raised by Bonny and Read. Rather than risk players’ creating “incorrigible social meaning” by attempting to profit from slavery, as some undoubtedly would, ACIV — no doubt following the North Star of profitability to Ubisoft — fixes Kenway’s moral compass.[8] The designers’ decision to downplay or remove the slave trade from the game and to resolve Kenway’s involvement with slavery as an absolute and a priori rejection rather than a flexible series of financial calculations more in keeping with the nature of historical piracy clearly reveals the primacy of narrative control over even those operations the outcomes and potential significations of which remain separate from the main story. The game could but does allow for eighteenth-century actions that should be but are probably not beyond players’ willingness to undertake — even if such restrictions critically undermine the integrity of a fictional framework premised upon the possibility of experiencing a realistic past.


NOTES

[1] As Andrew Elliot and Matthew Kapell explain, “ludic” “carries with it the implication of spontaneous or aimless play” and emphasizes “the sense that games are not designed as artifacts only to be looked at or understood narratively like films or television” (3). More broadly, the ludic facilitates or encourages exploration and meaning-making rather than the strictly linear progression through assigned tasks; see W.W. Gaver, et al., “The drift table: designing for ludic engagement.”

[2] Woodard recounts the story of the Whydah Gally, a 300-ton three-master with room “for 500-700 slaves or a large cache of plundered treasure.” The ship “had everything a pirate might want” and was taken in 1717 by the pirate Samuel Bellamy (156-58). A “Whydah Gally style bell” appears in the game as a collectible but comes with no note of the ship’s purpose.

[3] For pirates’ preference for slave ships, see Arne Bialuschewski, “Black People under the Black Flag: Piracy and the Slave Trade on the West Coast of Africa, 1718–1723.”

[4] The omission received notice in major outlets. Chris Suellentrop, for example, writes that ACIV “virtually ignores the vital role that chattel slavery played in the economy of” the “Caribbean” (“Slavery as New Focus for a Game”).

[5] Mary DeMarle refers to this design as a “gated story”; see “Nonlinear Game Narrative,” in Game Writing: Narrative Skill for Videogames.

[6] Blackbeard neither kept nor sold the “miserable human cargo” aboard La Concorde, but he did leave them on Bequia (part of Saint Vincent and the Grenadines), “where they would soon be rounded up by the French captain and his men” (Konstam 191).

[7] The Portuguese in Cape Verde had relied upon slave labor since the sixteenth century; the cotton plantations there ensured that the islands remained important to the slave trade throughout the 1700s (Barry 40-42). For the histories of Benguela and Luanda in the period, see Roquinaldo Ferreira, “Slaving and Resistance to Slaving in West Central Africa.”

[8] The phrase belongs to Stephanie Partridge, who argues that, “some video games contain details that anyone who has a proper understanding of and is properly sensitive to features of a shared moral reality will see as having an incorrigible social meaning that targets groups of individuals… [V]ideo game designers have a duty to understand and work against the meanings of such imagery” (304).

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Gaming the Golden Age of Piracy | Remediating the “Female Pyrates”

Seth Rudy


Remediating the “Female Pyrates”

A game devoted to the representation of piracy as the subject of popular entertainment in the eighteenth century would have to include those contemporaneously famous figures that Johnson’s own History billed on its title page above every single ship’s captain, including their own (fig. 4). The layout indicates that the actions and adventures of the female pirates Anne Bonny and Mary Read are even more “remarkable” than those of the men below; though literally “contain’d” in the chapter on Jack Rackham, under whose flag they sailed, their names and stories have in another sense escaped containment and threatened to disrupt the social and sexual hierarchies of the day. The challenge they posed to normative gender roles in eighteenth-century Europe have twenty-first century corollaries; to encounter Bonny and Read within the historical simulation is to confront the presence of transgressive women in not one but two spaces conventionally viewed as ‘masculine’ or male-dominated: the worlds of eighteenth-century piracy and twenty-first century “hardcore” video game culture.[1] While that simultaneousness introduces a potentially problematic presentism that jeopardizes the perception of that phenomenon as historically accurate, it also re-contextualizes and therefore recreates some degree of the sense and sensationalism of the phenomenon in its original time.

Fig. 4: Title Page, A General History of the Pyrates, 2nd ed. (1724). Smithsonian Library, 39088002097426.

Fig. 4: Title Page, A General History of the Pyrates, 2nd ed. (1724). Smithsonian Library, 39088002097426.

Whereas pirates with hooks for hands and parrots for companionship have maintained near-iconic (albeit comic or operatic) status despite a relative lack of historical precedent, representations of Bonny and Read (or characters like them) have experienced precisely the opposite. Their stories, as Diane Dugaw writes, “continued to be popular reading fare well into the nineteenth century” as part of a larger preoccupation with lower-class “gender disguising heroines” (183). Their place in popular culture, though, has since dwindled, especially in comparison to their male counterparts — even those who owe their apparent immortality almost entirely to fiction. While “their cross-dressing adventures were not as unusual among early modern women as previously believed,” Rediker adds, “many modern readers must have doubted them, thinking them descriptions of the impossible” (Villains 166). To those members of the hardcore gaming community most likely to have had their first encounters with Bonny and Read through this medium, and even more so to those gamers whose gender and perspective are already in alignment with those of Edward Kenway, it therefore seems likely that ACIV’s representation of what Rediker calls “not the typical, but the strongest side of popular womanhood” in the early eighteenth century would appear improbably modern (Villains 174) — a sociopolitical anachronism rather than an historicized representation of phenomena separated from the world as they know it by three hundred years of patriarchal dominance, to say nothing of the continuing influence of entrenched dynamics in video game culture and the distortions of the Disney industrial complex.[2]

At first gaze, the game would seem to support that perspective by wrapping its female pirates in the trappings of modern marketing strategies that heighten their conventional sexuality at the expense of the destabilizing power of gender amorphousness. In comparison to their depiction in Johnson’s text, for example, Ubisoft presents a physically slighter, more “feminine” Read and an overtly sexualized Bonny (figs. 5 and 6).

Fig 5_Johnson_Bonny_Read.jpg

Fig. 5: Anne Bonny and Mary Read. A General History (1724). © The British Library Board. C.121.b.24.

Figure 6: Anne Bonny and Mary Read. Assassin’s Creed IV. Ubisoft (2013).

Figure 6: Anne Bonny and Mary Read. Assassin’s Creed IV. Ubisoft (2013).

While such modeling reflects trends within the industry, it also reflects the popular fate of Bonny and Read in the eighteenth century.[3] In 1725, Hermanus Uytwerf published a Dutch edition of A General History featuring a different interpretation of the by-then already famous female pirates (fig. 7). The engravings in Historie der Englesche zee-roovers (1725) display both women with wilder hair, smaller noses, thinner faces, narrower trousers, and — most unambiguously — exposed breasts. Ubisoft’s Bonny and Read, then, are not necessarily more sexualized than were Johnson’s.[4]

Fig. 7: Anne Bonny and Mary Read. Historie der Engelsche zee-roovers (1725) © The British Library Board. 9555.aaa.1.

Fig. 7: Anne Bonny and Mary Read. Historie der Engelsche zee-roovers (1725) © The British Library Board. 9555.aaa.1.

Their remediation of the female pirates as portrayed in these works creates the possibility of an historical experience the authenticity of which derives in part from its playing out again in a new social context. Sally O’Driscoll offers an overview of the engravings’ original significance:

The swift visual repackaging of Bonny and Read can be read as a process of sexualization, part of the cultural work that made Bonny and Read into glamorous, notorious, and malleable figures used to reframe and normalize excessive or problematic female behavior. But it can also be read as the sign of an emerging fascination with the female body qua body — a fascination that is accompanied by a detailed rhetoric of investigation. The eighteenth century’s concern with the female body is made manifest through a willingness to interrogate the material reality of the female body, its uses and functions, its social meaning. The pirates’ breasts are not simply a sign of their femaleness: they are a clue to the nature of womanhood itself (a concept that changed drastically during the course of the eighteenth century), an ambiguous signifier of what women are or should be — and a reminder of how far these particular women have strayed from the ideal. And in yet another layer of meaning, the pirates’ breasts offer pleasure: the narrative frames them in such a way that the audience can enjoy them — we are given permission to commodify and consume the images of female bodies displayed for our amusement (359-60).

The issues raised by Johnson’s history and the visual repackaging of Bonny and Read in the eighteenth century are raised again by the remediation of that repackaging in the twenty-first. The social meaning of the female body remains fraught, particularly in a world notorious for the often exaggerated proportions and misogynistic treatment of its female characters but which is increasingly becoming a contested space as player demographics and demands continue to shift — promising (or, to some minds, threatening) to destabilize the established social order of core game subculture and stereotypical notions of what women can, are, or should be within it.

Ubisoft’s simulation reproduces a version of the two histories’ intertextual dynamic entirely within itself. The bodies of Read and Bonny are not as interchangeable in the game as they appear in the engravings, which differ greatly across the texts but not across the images within them. Unlike the Bonny of Johnson’s text, for example, ACIV’s Bonny never cross-dresses; the game thus foregoes the possibility of her passing as male. The game here seemingly follows Uytwerf’s translation in superficially eradicating what O’Driscoll calls the “frisson of ambiguity” surrounding the women in Johnson’s original (359). Indeed, Kenway first encounters Bonny serving drinks to and staving off the advances of a drunken Rackham; players thus immediately see her in a stereotypically gendered role and wearing revealing attire while under the implied sexual threat of a man. Kenway’s very presence in the scene furthermore suggests, albeit obliquely, his greater suitability as a match and by extension the possibility of her eventual normalizing domestication.

Almost as immediately, however, the scene restores a degree of gender instability. When Rackham grabs her by the arm and asks, “dear lady, what do they call you?” Bonny responds, “Anne when they’re sober, a jilt when they’re sauced, but never ‘lady.’” She rejects the epithet as well as the man who would impose it upon her, and though Kenway sits within blade’s reach, she gives no indication that his intervention is wanted or necessary. As she pulls away from Rackham, he simply spills out of his chair and onto the floor in inebriated impotence. Despite her circumstances and appearance, Bonny neither sees herself nor allows the player to see her as a damsel in distress.

The game’s characterization of Read, meanwhile, amplifies the frisson of ambiguity beyond even what Johnson achieved. Whereas A General History boldly advertised the names and narratives of both its female pirates, ACIV conceals those of Mary Read until the fifth of 12 memory sequences. Kenway knows Read only as “James Kidd,” the illegitimate son of William Kidd. They fight in tandem (Read is also an Assassin), and at no point before she reveals her identity does any character hint at having had doubts. Johnson insists the same held true amongst her actual shipmates.[5] More importantly, messages posted by players to online forums reveal that Read also passed as Kidd beyond the diegesis. A post in an Assassin’s Creed subreddit, for instance, asks if anyone else “found James Kidd attractive,” and while many of the 83 responses insist that Kidd’s “feminine voice” and “feminine features” revealed the truth immediately, others “just assumed that he was a physically underdeveloped guy” or “a teenager whose voice hadn’t developed yet.” One player wrote, “when I first heard Kidd speak, I remember thinking that the voice actor sounded quite feminine, but I didn’t even consider that the character might be female…Since I was so busy pondering the gender of the voice actor (rather than the character), the twist caught me by surprise” (“Did Anybody Else…?”). In this case, the ambiguity transcends the game and the historical world it simulates to trouble issues of gender in the “real” world and the making of the game itself.

Together, Ubisoft’s Bonny and Read collapse the conceptual distance between the representation of women in the game and the representation of women in gaming — a collapse facilitated by a metanarrative that refashions the Animus into a game console. If recognized, then this alignment allows players to experience the significance of the female pirates as immediately rather than only historically relevant, just as readers might have in 1725. If players have misidentified the characters as “impossible” anachronisms, then that immediacy becomes all the more poignant, as implied by this brief exchange within the same subreddit thread (fig. 8):

Fig. 8: Screen capture. Assassin’s Creed IV subreddit. Reddit (2014).

Fig. 8: Screen capture. Assassin’s Creed IV subreddit. Reddit (2014).

The first poster’s grudging acknowledgement that “historical accuracy” legitimizes the reveal of Read’s gender indicates an initially strong and negative presentist experience, whatever its exact substance or significations. Of course, players also remain free — again, just as readers did in 1725 — to enjoy Read and Bonny as female bodies displayed for pleasure and amusement. Comments on the attractiveness of Bonny, Read, and Kidd unsurprisingly pepper the message boards along with occasional and perhaps only tenuously ironic addenda about players questioning their own sexuality and finding reassurance in the reveal.

That interpretive freedom, though necessary to the remediation of eighteenth-century literary and graphical encounters with the female pirates, entails the risk of endorsing or perpetuating stereotypes that diminish their transgressive potential. If on the one hand the script allows Bonny, who vanishes from the historical record after pleading her belly to the authorities in Kingston, to escape and serve as Kenway’s quartermaster, then on the other hand it dresses up the record of Read’s death in a Jamaican jail with a shift, stays, and dark red lip coloring. Both women do at a critical moment become the damsels in distress they initially refused to be, and of the two, only the less sartorially and sexually disruptive gets to live.

These reversals would seem to authorize a final reading of the female pirates as “safely” domesticated. “Yet, the narrative,” as O’Driscoll writes of A General History, “cannot convince the reader of this interpretation because it undercuts itself; Read’s pirate comrades claim that she loved being a pirate, and quote her saying she would never give it up. Read dies at the end…and so does not have the chance to choose an ending that would foreclose the ambiguity of her tale” (364). The same holds true for the Read and Bonny of ACIV. Read’s last words promise Kenway that she will always be with him, but they immediately follow her challenging him to do his part for the Assassin Order as she has done hers; it is unclear to which she is the more devoted. Bonny, meanwhile, finally refuses Kenway’s invitation to return with him to England as well as the possibility of remaining with the Assassins herself. The game, then, may impose upon Bonny the outward trappings of conventional femininity and leave Read to die in Kenway’s arms, but the story does not in itself reduce them to simplistic gender stereotypes. As in A General History, their meaning remains ambiguous, and in Ubisoft’s remediation they not only retain but also gain new power to destabilize.

NOTES

[1] Steven E. Jones notes “the homosocial ethos of much of hardcore gaming” and an industry logic that in general “sees hardcore gamers as gendered ‘masculine.’” In contrast to hardcore gamers, “casual gamers” are those “interested in fun, including women in particular” (142-45). Neither demographic is monolithic. See also Melissa Terlecki, et al., “Sex Differences and Similarities in Video Game Experience, Preferences, and Self-Efficacy: Implications for the Gaming Industry”; Adrienne Shaw, “What is Video Game Culture? Cultural Studies and Game Studies”; and Justine Cassell and Henry Jenkins, From Barbie to Mortal Kombat: Gender and Computer Games.

[2] The Pirates of the Caribbean movies have in the last ten years featured four female pirates: Keira Knightley as Elizabeth Swann, Zoe Saldana as Anamaria (The Curse of the Black Pearl and Dead Man’s Chest), Takayo Fischer as Mistress Ching (At World’s End), and Penélope Cruz as Angelica (On Stranger Tides). Of the four, only Mistress Ching represents an identified historical personage; Ching Shih (1775-1844) led a large and organized force in the South China Sea. The other three do don traditionally masculine attire, but the films do not establish any of them as cross-dressing with the intent to pass as men.

[3] “Content analyses of video games and video game advertisements have consistently found that women are underrepresented, more frequently sexualized, more attractive, less powerful, and dressed more scantily than males” (Miller and Summers 735). See also B. Beasley and T. Collins Standley, “Shirts vs. skins: Clothing as an indicator of gender role stereotyping in video games.”

[4] This in no way means that the game does not perpetuate potentially harmful stereotypes of and attitudes toward women; nor does its winking self-reflexivity necessarily absolve Ubisoft for following in the wake of Uytwerf’s Zee-Roovers when history offered an alternative.

[5] “Her Sex,” Johnson writes, “was not so much as suspected by any Person on Board till Anne Bonny, who was not altogether so reserved in point of Chastity, took a particular liking to her,” at which point Read revealed herself to Bonny to “explain her own Incapacity that way” (162).

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Gaming the Golden Age of Piracy | Piracy as Popular Entertainment

Seth Rudy

Piracy as Popular Entertainment

Though Ubisoft has solicited the expertise of military historians, investigative journalists, and university professors, the creative license taken in the name of game design has generated feedback ranging from blogpost observations of historical anachronisms to internationally reported accusations of revisionist misprision and cultural bias.[1] Creative license, though, has been part of the history of Golden Age piracy since the days of Golden Age pirates. On the one hand, to recapture that history is to recapture the sensationalism of its contemporary depiction. On the other hand, sensationalism by its very nature strains the bounds of credibility. In other words, reproducing the familiar and frequently outsized features of pirates and piracy — even those features that were part of the popular conception of the Golden Age in or about its historical moment — risks damaging the perception, if not necessarily the fact, of the game’s historical veracity. ACIV’s more apparently authentic representation of piracy, then, ironically depends upon what amounts to, in some respects, a less actually authentic representation of piracy. This contradiction creates a liminal space in which the game can simulate more of the early eighteenth century than scenery and swordplay. By insisting upon a relatively high degree of historical accuracy while jettisoning some of the accrued excesses of popular culture, the game restores the possibility of credulity in the face of the sensational.

The modern pirate mythos owes a great debt to Captain Charles Johnson’s A General History of the Pyrates (1724).[2] Acknowledged by lead writer Darby McDevitt as a primary source for the game, the first edition of A General History offered readers biographical overviews of sixteen pirate captains and their crews; a second volume published in 1728 added another ten. Seven of these appear in ACIV as significant non-playable characters (NPCs), as do other figures mentioned or profiled in the text but not given their own chapters. In addition to the notorious ‘Calico’ Jack Rackham, Bartholomew Roberts, and Edward Teach (Thatch, according to the game, but Blackbeard to all), players interact with Charles Vane, Anne Bonny, Mary Read, Benjamin Hornigold, Major Stede Bonnet, and Woodes Rogers, first Royal Governor of the Bahamas. Their stories, which Johnson claims to have “had from the authentick Relations of the Persons concern’d in taking the Pyrates, as well as from the Mouths of the Pyrates themselves,” made A General History a bestseller responsible in no small part for the enduring image of Golden Age piracy (a4).[3] The text, Colin Woodard explains, “is riddled with numerous errors, exaggerations, and misunderstandings,” but many of them went undetected for more than two centuries (329). Therefore, what Marcus Rediker labels the “not entirely accurate” portrait of the pirate as “a man with a patched eye, a peg leg, and a hook for a hand” had ample time to develop and secure a seemingly permanent place in the rogues’ galleries of historiography and popular entertainment (Villains 180, 73).

That portrait may have originated in Johnson’s work, but it scarcely appears there. The word “hook” occurs only once in the second edition, in reference to Sandy Hook; in none of the engravings does a pirate sport an eye-patch; and of the four legs recorded lost, Johnson describes only one (belonging to an unnamed crewman under Edward England) as having been replaced by a wooden prosthesis. ACIV similarly has no hook-hands or missing eyes, and at zero it has even fewer false limbs than A General History. Indeed, it has one less than ACIII, which features a “habitual drunkard” actually named Peg Leg who holds clues to the location of Captain Kidd’s legendary buried treasure. The presence of such a character (or caricature) in the earlier game makes its absence from the installment properly devoted to pirates all the more conspicuous. The omission suggests a concerted effort to de-mythologize an icon that began life as a cameo in one chapter of an extensive history of far more significant personages. The peg-legged pirate is “authentick” but not authentic; he has through repeated appearances in popular culture become an ahistorical appendage to pirate lore, like Long John Silver’s shivered timbers, Robert Newton’s exclamations of “arr,” and Douglas Fairbanks’ impossible descent of a square-rigged mast via a knife in the sail. Whereas Robert Louis Stevenson could take inspiration from the one-legged “Fellow with a terrible pair of Whiskers” and the damning manner of an executioner (Johnson 123), ACIV had to remove him from history altogether in order to preserve its integrity as a creditable simulation of the history from which he was removed.

The team’s attempts to validate its version of the Golden Age as authoritative extend to its meta-fictional construct, the setting of which allows for more direct commentary on the content recovered through the Animus and by extension on the game’s relationship to its subject matter. During the course of exploring and hacking into the systems of the Abstergo Entertainment facility in Montreal, players encounter a teaser for an upcoming production based partly upon their own research (fig. 3). The piece begins with perhaps the most recognizable (and now largely self-mocking trope) of the teaser trailer genre. Opening with “in a world” immediately announces that the subject of piracy, at least in Abstergo’s hands, is creatively bankrupt, and what follows is indeed a series of the most familiar and least laudable clichés distilled from a century-long history of pirate movies defined for the last decade largely by the Pirates of the Caribbean franchise.[4] The title of Abstergo’s Devils of the Caribbean unavoidably recalls that of the Disney blockbusters and suggests their guilt by association.

The Ubisoft team responsible for ACIV — not at all coincidentally also headquartered in Montreal — knows, and knows that its players know, the competing popular image of piracy; it relies on that knowledge to effect its satirical condemnation via a travesty that revels in its own ridiculousness. The flat, modern American accent over-articulating the silent “h” in hola to a group of “ladies” by a beachside bonfire emblematizes the teaser’s depiction of piracy as nothing more than the high-spirited, alcohol-fueled pursuit of money, violence, and sex; it becomes an eighteenth-century version of Spring Break. The juxtaposition of that caricature with the supposedly historicized world the player has spent hours coming to know via the Animus endows Ubisoft’s version with greater authenticity despite what would and should otherwise be the disqualifying absurdity of a framing fiction involving secret societies, global conspiracies, and ancient civilizations. The game relies upon the players’ familiarity with even more outlandish historical fictions to strengthen its own claim to historicity; the evil Abstergo produces a movie that obviously amplifies the sensational to the ridiculous, which leaves ACIV’s merely sensational depiction closer to one that could pass for historical truth.

Much of what ACIV recounts are indeed the sensational facts of the source texts. While in the Animus, players participate in Blackbeard’s audacious blockade of Charleston, hear the gentlemanly Stede Bonnet admit he “has no art for sailing,” and see the body of Jack Rackham gibbeted at Plumb Point outside the entrance to Port Royal in Jamaica, as described in chapters three, four, and seven of Johnson’s history, respectively.[5] As Kenway scales the towers of a fort at Nassau, he can hear Woodes Rogers reading verbatim from George I’s proclamation offering pardon to any pirates willing to turn themselves in, the text of which Johnson includes in his introduction.[6] Players also, of course, have countless opportunities to play out the parts of a pirate’s life that make for more conventional gaming. Swords are crossed, treasures are sought, and all manner of soldiers, sailors, and civilians come to a variety of bad ends. Kenway can even procure mugs of rum at local taverns; if commanded by the player to drink several in a row, the game introduces motion blur and horizontal tilt to simulate inebriation. At five drinks, the screen fades to black and Kenway wakes up in a haystack, thereby unlocking the “Hungover” achievement.

ACIV, then, does not entirely eschew the baser attractions of going what Johnson called “a-pyrating” in favor of a too supercilious political, social, and economic history of piracy. The nature of an interactive game, though, is such that players can often choose to what extent they wish to engage with such attractions. Much of the treasure hunting occurs in side missions unnecessary to advancing the plot, and apart from the swaggering inebriation of Calico Jack displayed in the cutscenes, most of the drunkenness is relegated to nameless louts waiting in the backgrounds to join Kenway as hired NPC muscle. When aboard Kenway’s ship, the player decides which and how many enemy vessels to attack and how to dispose of their cargoes and crews once sunk or captured. Kenway even has options in his capacity as an Assassin; though the narrative demands that murder must be done, the player can accept or reject any of the game’s additional assassination contracts. Simply put, many of the pirating clichés one would expect to appear in a work of popular entertainment have a place within the Animus, but the simulation resituates them as parts rather than the whole of Golden Age piracy. Most if not all players will certainly indulge in more boarding actions, tavern visits, and bloodletting than the story absolutely demands, but the game nonetheless allows them to chart a via media between the extremes of distorted caricature and corrective historiography.

NOTES

[1] Experts consulted for ACIV include Colin Woodard, author of The Republic of Pirates, and Mike Loades, a military historian, documentary television presenter, and weapons expert. Ubisoft enlisted Jean-Clément Martin and Laurent Turcot, historians from the Sorbonne and the University of Quebec at Trois-Rivières, respectively, to consult on Unity. In addition to the myriad posts, threads, and reviews attending a major title release, ACIII and Unity in particular attracted mainstream media attention for their respective depictions of nationalist jingoism and capitalist propaganda. See, for example, Erik Kain, “Watch the Terrible 4th of July ‘Assassin’s Creed III’ Live-Action Trailer’” and John Lichfield, “French left loses its head over Robespierre game.”

[2] The work originally appeared as A General History of the Robberies and Murders of the Most Notorious Pyrates. “Johnson” is most likely a pseudonym. In his Checklist of the Writings of Daniel Defoe (1932), John Robert Moore attributed the work to Daniel Defoe; the claim remained controversial. See P. N. Furbank and W. R. Owens’s The Canonisation of Daniel Defoe. Arne Bialuschewski more recently claimed it for Nathaniel Mist (“Daniel Defoe, Nathaniel Mist, and the General History of the Pyrates”).

[3] Unless otherwise noted, all page numbers refer to this edition.

[4] The pirate movie genre reached a critical and financial nadir in Renny Harlin’s disastrous Cutthroat Island (1995); see Richard E. Bond, “Piratical Americans: Representations of Piracy and Authority in Mid-Twentieth-Century Swashbucklers.” The success of Pirates of the Caribbean: The Curse of the Black Pearl (2003), somewhat unexpectedly rejuvenated it; Disney has (in spite of diminishing returns) slated the fifth installment in the series, Dead Men Tell No Tales, for release in July 2017. The company’s Treasure Island (1950) also gave to the public a version of Long John Silver without which International Talk Like a Pirate Day (annually celebrated on September 19th) would not be what it is.

[5] Johnson writes, “the Major was but ill qualified for the Business, as not understanding maritime Affairs,” and more simply, “the Major was no Sailor” (91-92).

[6] Rogers delivered the King’s proclamation, known as the Act of Grace, at Nassau in July 1718 (Johnson 33-34).

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Gaming the Golden Age of Piracy | Enter the Animus

Seth Rudy

Enter the Animus

The Assassin’s Creed series makes the movement between worlds an integral part of its game mechanics. In none of the games do players play the past directly. Instead, each installment operates as a frame narrative in which players enter history through the Animus — a virtual reality machine that allows users to relive and record past lives through the genetically encoded memories of those that lived them. An overarching story situates each adventure within a timeline extending from the near future to 75010 BC, when Adam and Eve rebelled against an older but far more advanced “First Civilization” that originally engineered human beings on Earth as a workforce. Humanity triumphed in the war that followed, but two groups emerged from victory with different visions of the future: the Assassin Order, which champions free will and individuality, and the Order of the Knights Templar, whose members seek to “perfect” civilization by bringing it under their control. As the games reveal, their conflict has been the unseen driving force of human history for more than two thousand years. The Animus remains at its center, for it is the key to recovering the lost First Civilization artifacts needed by the Templars to impose their New World Order.

Beneath the byzantine storyline lies a simple but fantastic conceit: the near-lossless remediation of historical experience. To achieve the complete set of goals for a given memory sequence is to have attained what the Animus and game call “full synchronization” — the reliving of events exactly as those events were lived in the times of the playable avatars. Violating the rules of the game — whether by directing those avatars into areas designated out-of-bounds, failing to achieve specific mission goals, or in any way causing them to die before their time — results in what the series refers to as “desynchronization.” The Animus treats such violations as the player having strayed too far from the avatar’s “actual” experiences; in essence, the historical simulation crashes and the player must restart the memory.

Such crashes, as well as all the information and interfacing options normally provided to enhance the experience of play (including maps, health meters, inventories, tallies of points or money earned) seamlessly integrate game design and mechanics into the fictional framework of the Animus technology. At the same time, though, they quietly call attention to a gap between the promise and the possibility of an absolutely authentic historical experience. The times and places to which the Animus gives access, no matter how richly detailed or historically accurate they appear, are not actually the past; they are marked by the fact of the machine as simulations of the past within simulations of a present accessed via yet another machine — the player’s actual game console. The Animus thus serves as a reminder of an ineradicable distance and difference between past and present even as it creates a sense of approximate overlap.

In the first three games, players enter the Animus via a specific avatar: series protagonist and Assassin descendant Desmond Miles. These installments maintain a third-person perspective of Miles and the Assassins whose memories he relives; players control the main characters’ actions but for the most part view the worlds they occupy from behind and above them (fig. 1). ACIV, however, removes the Animus technology from the darker corners of the ancient conspiracy and reinstalls it in the new entertainment division of “Abstergo Industries,” a Templar front-company. For the first time in the series, the third-person perspective of a specific twenty-first century avatar vanishes in favor of the first-person perspective of a nameless and faceless Abstergo employee (fig. 2). Players now enter the Animus directly from a workstation in Abstergo Entertainment headquarters; charged with gathering scenes from the past for an upcoming “virtual experience” set during the Golden Age of Piracy, they use what amounts to an in-game game console to look over the shoulder and play out the life of privateer cum-pirate Edward Kenway.

 

 

 

 

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Gaming the Golden Age of Piracy

Seth Rudy

Introduction

IN ITS annual earnings report for 2014, the French multinational video game developer and publisher Ubisoft announced that it had shipped more than 11 million copies of Assassin’s Creed IV: Black Flag (7). Set roughly between the end of the War of the Spanish Succession in 1713 and the death of Bartholomew Roberts in 1722, the best-selling ACIV is the second of four major installments in the franchise set in the 1700s: the events of Assassin’s Creed III, released in 2012, take place during the American War of Independence, while Assassin’s Creed: Rogue and Assassin’s Creed: Unity (both 2014), take place during the Seven Years’ War and the French Revolution, respectively. Downloadable content and spinoff games expand the series’ coverage to the mid-1730s (Freedom Cry), the decade following the French and Indian War (Liberation), and an alternate history of the 1780s in which George Washington is crowned king of a new American monarchy (The Tyranny of King Washington). Together, these games have provided hundreds of hours of immersive play to tens of millions of people across the planet.[1] With respect to the computer and video game segments of the popular entertainment market, Ubisoft all but owns the eighteenth century.

The entire series’ engagement with history necessarily resonates in the modern world. As Ian Bogost suggests, the very nature of game is such that the world of the player is not separate or separable from that of the simulation. Rather than the artificial and self-contained spaces described by play theorist Johan Huizinga as “magic circles,” Bogost explains, games create “a two-way street through which players and their ideas can enter and exit the game, taking and leaving their residue in both directions.”[2] This “gap” in the magic circle allows for the ideas created within and conveyed by both worlds to interact with and inform each other (135). Simply put, ACIV cannot keep the twenty-first century out of its version of the eighteenth nor its version of the eighteenth century out of the twenty-first.

The flow of ideas through the hermeneutic gap at once limits and enhances the game’s ability to capture and convey an authentic sense of the past it simulates. ACIV’s treatment of pirates and piracy as popular culture, its investment in verisimilitude, and its express concerns with its status as both sensationalistic entertainment and potential vehicle of knowledge remediate similar phenomena that obtained during the same period in which the main action of the game takes place. Such specific resonances have the capacity to generate in modern players ideas and sensations analogous to those discussed and experienced by their eighteenth-century counterparts. In other words, beyond the iconic landmarks, tall ships, and famous figures one would expect from a simulation of the Golden Age of Piracy — experiences in the “eighteenth century” — ACIV remediates experiences of the eighteenth century.

Interactivity and immersion, however, are not without risk, and the traffic of ideas does not go unregulated. If in some respects players remain free to choose their own actions and draw their own conclusions about what they have seen, heard, read, and done, then in others their options and experiences are closely circumscribed by game mechanics and narrative fixity.[3] As this article will show, the success of the game in bringing the eighteenth century to life in the twenty-first therefore varies across and throughout the simulation; the authenticity of experience depends not on any single overreaching feature or function of the game but rather upon the specific relationships of the game and its players to a given historical phenomenon. In what may be its most eighteenth-century gesture, ACIV directly invites players to reflect upon this dynamic by introducing a meta-narrative framework that calls attention to itself as a game, to its players as players, and to its history as simulation.


NOTES

[1] Several installments also feature multiplayer modes that extend game play; these modes, along with the seven novels published by Penguin Books and reams of fan fiction, are beyond the scope of this inquiry.

[2] See Johan Huizinga, Homo ludens.

[3] Narratology and ludology — theorized as a duality perhaps as early as the 1950s, certainly by the 1980s, and according to Jesper Juul utterly exhausted as such by the early 2000s— have been more usefully conceptualized as complementary or overlapping (“The definitive history of games and stories, ludology and narratology”). Espen Aarseth, for instance, writes that, “to claim that there is no difference between games and narratives is to ignore essential qualities of both categories. And yet…the difference is not clear-cut, and there is significant overlap between the two” (5). Henry Jenkins has similarly defined a “middle ground position” from which to examine “games less as stories than as spaces ripe with narrative possibility” (119).

 

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Realist Latitudes: Textilic Nationalism and the Global Fiction of the 1720s

Samara Anne Cahill

“The History of Places is in many respects concern’d in the Trade, and the Trade … in many things concern’d in the History.”
Defoe, “Preface” to Atlas Maritimus & Commercialis ii-iii [1]

MODERN society is “uniquely individualist” and emerged due to “the rise of modern industrial capitalism and the spread of Protestantism” (I. Watt 60). This claim is the nucleus of Ian Watt’s well known “triple-rise theory” of the novel: the genre of modernity, characterized by a close attention to the specificities of everyday life that he termed “formal realism,” arose in conjunction with the rise of the middle class and of Protestantism. Moreover, Watt identified Daniel Defoe as England’s first true novelist because “his work offers a unique demonstration of the connection between individualism in its many forms and the rise of the novel. This connection is shown particularly clearly and comprehensively in his first novel, Robinson Crusoe” (62). Watt’s theory has come under fire from so many quarters for so many years—including objections to its teleological bias (John Richetti), its androcentrism (Jane Spencer), and its Anglocentrism (Margaret Doody), to list only a few—that it almost seems churlish to attack him now, almost 60 years after The Rise of the Novel: Studies in Defoe, Richardson and Fielding (1957) was published. Watt was, in any case, rather heroically attempting to define one of the most slippery and central genres of modern fiction.

But the problem with seeing the novel as the result of a perfect storm of individualism, capitalism, and Protestantism is that the formal realism that Watt takes as his object of study was not a foregone conclusion: many of Defoe’s contemporaries in England were critical of, or at least ambiguous about, individualism (particularly when it clashed with traditional hierarchies), of capitalism and the new credit-based economy, and of Protestantism. Robinson Crusoe as isolated, conflicted Protestant and homo economicus represented one among many alternative models of English identity in its relation to the rest of the world in the crucial decade of the 1720s. Indeed, Rachel Carnell has argued that “many narrative techniques now associated with narrative realism were part of the cultural discourses competing to determine which political version of selfhood would be perceived as normative (10) and warned that twenty-first century readers

should not assume that the dominant Whig political individual was necessarily becoming an abstracted and universalized entity by the middle of the eighteenth century merely because the language of formal political treaties was becoming increasingly abstract. … Certain eighteenth-century narratives … are difficult to categorize as either partisan propaganda or proto-novels; the very difficulty of categorizing these works underscores the discursive interplay between political and novelistic discourse during this period. (37)

Carnell’s analysis focuses on Aphra Behn, Daniel Defoe, Samuel Richardson, and Eliza Haywood. Taking her argument as my starting point and extending it to include canonical novelist Jonathan Swift and Jacobite novelist Jane Barker, I argue that the “partisan propaganda” and “proto-novels” of the 1720s that addressed the consumption and legislation of foreign textiles demonstrate how contested the ultimately triumphant Whig individual of canonical realist fiction was. This argument relies on the concept of “textilic nationalism,” a term I coined to describe Jane Barker’s accretive use of references to foreign textiles to formulate a model of a patchwork England that ought to “patch” Jacobite exiles into the national fabric while cutting certain elements out (anyone opposed to the Stuarts; this might include the Dutch, Hanoverians, South Sea stockjobbers, certain Protestants, etc.) (Cahill, “Novel Modes” 163-84). In other words, “textilic nationalism” describes the use of metaphors of textile production and trade to model the English nation as culturally hybrid.

For instance, in a particularly compelling scene in Barker’s final novel, The Lining of the Patchwork Screen (1726), analyzed more closely below, her semi-autobiographical heroine Galesia tries to sell her allegorical virtues, represented as outlawed Indian textiles, to the women of London. They rebuff her sales representative and threaten her with legal action. With this rejection Barker associates Indian calicoes (functioning as literal objects of trade and metaphors for the contraband virtue of exiled Jacobites) with true Englishness and contradistinguishes this virtuous imported contraband from the domestic production of a corrupt Hanoverian England. Swift, in The Drapier’s Letters, “A Modest Proposal,” and his political writing uses the textile trade to articulate the proper boundaries of the Irish nation. But in doing so he also delimits English nationalism—Ireland and England share a king, but the citizens of both nations are equal and independent subjects of that king. Defoe, by contrast, argues for the restriction and subordination of both Irish and Asian textile imports for the sake of the weaver, the common man of England.

If Barker, Defoe, and Swift did formulate competing models of textilic nationalism, as I contend, then a number of their similarities and divergences—particularly surrounding the issue of how to strengthen the national economy through protectionist legislation targeting foreign textiles—raise interesting questions about the domestic focus of the canonical English realist novel. Though first-person narrators of all three novelists express horror at the excesses of colonialism, the marginalization of Barker’s fiction had consequences for the “realistic” inclusion of non-Westerners in the English body politic. Similarly, Swift himself, despite the popularity of Gulliver’s Travels (1726; 1735), was reviled for what was perceived as the excessive misanthropy of Book IV. Defoe’s fiction was in some cases canonized (Robinson Crusoe, 1719) and in others not (Captain Singleton, 1720).

Since Barker is the least known of these three authors it is important to point out that she used a variety of techniques to conceal while also revealing her Jacobite investments. These complex communication strategies in several cases overlap with those described by Carnell in her analysis of Elizabeth Haywood’s repository of techniques to articulate her “cosmic” Jacobitism. For instance, Carnell highlights Haywood’s tendency (1) to develop character (in order to emphasize the importance of discerning friend from foe) rather than to develop plot, since narrating contemporary events would reflect the current Hanoverian political dispensation; (2) to suggest the value of benevolent political inequality and deference culture; and (3) to rebut stereotypes of Jacobites as hot-blooded and irrational (148-52). Barker uses these techniques, too, but she also complicates “realist” expectations by using a global context to undercut the “neutrality” and “ostensible objectivity” of both “Whig political history and Whig prescriptive realism” (Carnell 157) and, at least for the secular twenty-first century reader, by seriously threatening a sinful nation with divine apocalypse. The exclusion of Barker’s Jacobite realism resulted in a much more domesticated and insular canon than might otherwise have evolved in England.

My focus on the global textile trade converges with the recent pivot in eighteenth-century scholarship to studies of the Indian Ocean and Far East.[2] It also dovetails with Margaret Doody’s argument in The True Story of the Novel that Watt’s theory centralizes a Whiggish, individualistic, Protestant, and English economic progressivism that gives rise not so much to a neutral “formal realism” but rather to a “Prescriptive Realism” of English domestic fiction that had the particular ability “to exclude.” Doody explains further that the canonized realist fiction of the eighteenth century

puts a stop to immigration and emigration. It does not on the whole care for ethnic mixing. The domestication of the supposedly realistic novel is not a matter only of gender, nor of gender and class, but of gender, class, and race. … It hardly seems coincidental that the cult of the ‘real’ and the ‘normal’ in fiction should have taken fiercest hold in England and that its rise coincides with the hardening of true Whig hegemony and the rise of British imperialism. (292)

Significantly, this domesticated canon curtailed Defoe as well as Swift and Barker (not equally, of course—scholarship on Barker has proliferated at an accelerating rate in the last 10 years but she is not canonical). Robinson Crusoe returns to England having spent decades in total isolation, established a plantation, profited from slavery, and accumulated a tidy fortune large enough to warm the heart of any colonial empire builder. Yet while Captain Singleton, too, accumulates a hefty fortune (partly from slave labor and piracy) he manages to learn about the diversity of African tribes, the value of local knowledge and skills, the utility of communal sharing of wealth, and, ultimately, must return to England in disguise, passing as a foreigner to the extent of never speaking his own language in his own country for fear of revealing his criminal past. This is an astonishing fate for an Englishman and suggests ballsy narrative gamesmanship on Defoe’s part.

Captain Singleton is, despite many similarities, unlike much of Defoe’s fiction or, indeed, much of the domesticated English canon. In his section on Captain Singleton in The Life if Daniel Defoe, John Richetti observes “the adventure novel in Defoe’s hands at least offers something like an alternative to the radically individualized perspective that obtains in his other fictions and that would come to dominate the domestic novel later in the eighteenth century” (227). And Srinivas Aravamudan complements Doody’s argument noting “Defoe points in the direction of a global transnational realism, one that the English novel ultimately did not end up taking, instead favoring the closed-door domestic fiction” (60). In other words, some of Defoe’s greatest narrative risk taking—and the risks that might have been expected to complicate the solidification of an individualist narrative of English wealth accumulation through colonial exploitation—did not make it into the canon.

Swift’s inclusion in the domesticated canon is, from this perspective, unusual. As an Anglo-Irishman he was critical of English colonial policy and satirical in his portrayal of an English traveler who tours the world only to acquire insecurity and alienation from his own culture and species. But his inclusion in the canon makes more sense in light of the following considerations: the controversial Book IV of Gulliver’s Travels resulted in Swift’s condemnation as a misanthropist; the inflammatory anti-colonial description of the Lindalinian rebellion was suppressed for over a century;[3] and, as Danielle Spratt has argued, though many scholars have commented on Books III and IV of Gulliver’s Travels they have “underreported the significance … of Swift’s economic discourse” (138). As Spratt points out, Swift was keenly concerned about the financial exploitation of Ireland in the 1720s and this concern permeated both his fiction and non-fiction writing of the period. According to Spratt, “by viewing Gulliver as an economic projector in line with the modest proposer and the Drapier we gain a fuller understanding of the particular economic and colonial concerns of the Travels” (138). My focus is more on Swift’s investment in the textile trade rather than on colonialism and speciesism broadly considered, but my argument largely coincides with Spratt’s. Swift’s narrative gamesmanship debunked the conventions of realist fiction (particularly Defoe’s) but it also called into question the political self-construction of England as a nation with the power and right to subordinate Ireland.

Jane Barker remains to be justified as a member of this tripartite textile discourse. Though not canonical Barker has received incisive scholarly attention in recent years from Toni Bowers, Kathryn King, Tonya Moutray McArthur, Rivka Swenson, and other scholars interested in Tory feminism, Roman Catholic English writers, or Jacobite novelists. Recently there has been a slight uptick in studies of the commercial aspects of Barker’s fiction. Within the context of examining Barker’s narrative gamesmanship through trade references, Constance Lacroix’s argument is particularly compelling. In Lacroix’s view, Barker negotiates between her own allegiance to a “ruralist civic humanism” (292) and “harmonious agrarian patriarchy” (276) and the need to adapt to the new commercial ideal of “capitalist investment and credit-based finance” (272) in the wake of the failed Jacobite rebellion of 1715. This is particularly clear, as Lacroix notes, when considering the shift in dedicatees across the course of Barker’s “Galesia” trilogy: in 1713 Love Intrigues was dedicated to the Countess of Exeter while the two later “textile” novels and “more democratic miscellanies” —A Patch-Work Screen for the Ladies (1723) and The Lining of the Patch Work Screen (1726)—were dedicated to “anonymous ‘readers’” (271). Lacroix argues that in creatively negotiating her traditional rural allegiances and London’s commercial reality Barker’s semi-autobiographical heroine Galesia “demonstrates the social goodwill and adaptability that contradicts the Whiggish caricatures of backwoods Tory-Jacobites” (292). Lacroix’s is a sophisticated argument that shows Barker to have been a canny political fiction-maker if not, ultimately, as successful a novelist as Defoe or Swift—if canonization is the index of success. My own recent work on Barker coincides with Lacroix’s conclusion, though I focus on Barker’s use of the patchwork and the tea-table as interconnected synecdoches of cultural hybridity that valorize a Stuart-associated Anglo-Portuguese-Indian trade network (Cahill, “Novel ‘Modes’”).


Global Gatekeeping

What was at stake in Defoe’s, Swift’s, and Barker’s fiction and non-fiction of the 1720s was the concept of “England” itself: Who could belong and who could not (or should not)? In this light, Aravamudan’s point that Defoe eschews rural England in his fiction (though he was clearly very familiar with it, as is evident from his nonfiction) takes on a sharp significance. According to Aravamudan,

Defoe places the global as the connective tissue between the overseas and the urban, replacing any potential naturalization of the rural in relation to the urban in the context of the nation. This move emphasizes global mercantilist contexts rather than domestic agricultural ones. It is as if Defoe is indicating that the true economic hinterland of eighteenth-century London as metropolis was the world, rather than the immediate countryside. (60)

Defoe’s allegiance to the subjectivity of Londoners may partially account for Swift’s and Barker’s reactions to his fiction. Swift protested that Irish citizens were loyal subjects to the English king and ought not to be considered outsiders in the administration of protectionist textile legislation. In the incendiary fourth installment of the Drapier’s Letters (“A Letter to the Whole People of Ireland,” October 13, 1724) Swift’s narrator dismisses charges by English propagandists that the Anglo-Irish and Irish are “disputing the King’s Prerogative” by jibing “God be thanked, the best of them are only our Fellow-Subjects, and not our Masters” (55). More specifically rebutting the twin accusations that Ireland is England’s dependent and yet disloyal to the English king, he declares, “I am so far from depending upon the People of England, that, if they should ever rebel against my Sovereign, (which GOD forbid) I would be ready at the first Command from his Majesty to take Arms against them; as some of my Countrymen did against theirs at Preston” (62). Swift uses the drapier, a common textile worker, to serve as the mouthpiece for the Irish common people in jockeying for recognition as loyal subjects of the English king without political or economic subjection to England. As I argue below, this put him in direct conflict with Defoe, who had recently taken up the cause of the London weavers against the encroachments of foreign textiles (Irish, Asian, and European alike). Indeed Aravamudan says of Defoe’s propaganda on behalf of the weavers that these “pamphlets espouse a strident economic nationalism. English weavers (many of whom Defoe knew intimately at Spitalfields from childhood and as a wholesaler of woolen cloth) became the model for a long-suffering Everyman” (51). In their non-fiction political writing both Swift and Defoe used the figure of the textile worker to focus concerns about an English nationalism still being negotiated, in part, through the international textile trade. Textiles were cathected by concerns about national economic and political health as well as concerns about gender, consumption, and taste.

For Barker, too, Defoe’s fixation on London as the center of his fictionalized English subjectivity in his canonical fiction would have been a problem.[4] Barker consistently aligned herself with the English countryside against the corruptions of the urban space of London. Her heroine Galesia crafts a luxurious hybrid “patchwork” screen and a lining for the screen across the final two novels of the trilogy that now bears her name.[5] Thus, like Defoe and Swift, Barker also used the figure of a textile worker to articulate a specific model of national community. Galesia’s text converges with domestic labor to such an extent that it blurs the distinction between text and textile: she literally stitches her manuscript poems and recipes into the titular screen. Further, the screen and its lining are not only objects within the text but also serve as presiding metaphors for overlapping concerns: the state of the English nation, women’s labor, Jacobite fiction, and Barker’s investment in sumptuary hierarchy as an index of Stuart loyalty. For example, Galesia’s Jacobite mother flies into a rage when a servant usurps her mistress’s clothing—and position in the household—with the permission of her mistress, an “unaccountable wife” who refuses to denounce her servant’s usurpation even at the behest of the Stuart queen (Screen 144-49). Later, the wearing of “sumptuous Apparel” signals the national joy of the Stuart era while the death of Charles II reduces the nation to tears and brutishness “as if Dooms-day had discharg’d it self of a shower of black walking Animals; whose Cheeks are bedew’d with Tears” (Screen 153). In line with her traditionalist allegiance to deference culture, Barker approves of a social hierarchy of elites and loyal subordinates whose status is mapped onto their sumptuary display.

The individual Englishman (or woman) is centered in Defoe’s canonical fiction in a way that he is not in Swift’s canonical Anglo-Irish fiction or in Defoe’s and Barker’s non-canonical English fiction and this is highlighted by the novelists’ different positioning of the Englishman within the context of global trade.[6] I will particularly focus on how the inter-implications and overlaps of their fiction and Swift’s and Defoe’s non-fiction political writing suggest the important role that representing the international textile trade played in outlining the contours of English nationalism in the 1720s.[7]

A selection of Defoe’s objections to the global textile trade shows that Defoe’s advocacy of protectionist legislation entailed a colonial (or at least proto-colonialist) attitude both to Ireland and to non-European cultures. I begin with Defoe’s depictions of the trade relationships between Englishmen and various global others before turning to what can, in part, be taken to be Swift’s Anglo-Irish response and, finally, to Barker’s even more marginalized Jacobite tackling of Defoe’s progressive, though complex, mercantilist version of English selfhood. Apart from brief allusions to Robinson Crusoe (and, to a lesser extent, Captain Singleton) and Gulliver’s Travels, the main objects of analysis will be Swift’s and Defoe’s textile-focused propaganda and Barker’s two textile-focused novels A Patch-Work Screen for the Ladies and The Lining of the Patch Work Screen.


Defoe’s Textilic Nationalism

To get a clear sense of Defoe’s subordination of the Irish and Asian textile markets to English national interests, a consideration of Defoe’s rhetoric in the Atlas Maritimus & Commercialis (1728) will prepare the way for an analysis of “A Brief Deduction of the Original, Progress, and Immense Greatness of the British Woollen Manufacture” (1727). In the “Preface” to the Atlas, Defoe announces that “England … is the Center of the World’s Commerce at this time” (iii). But there is a telling binary that he sets up between the Americas—like a “chain’d Slave” (Atlas 99) they provide inexhaustible wealth to Europe—and Asia, which, sieve-like, drains all of Europe’s coffers of silver. In Defoe’s formulation, all European states are denied the endless wealth that the Americas offer because Asia needs few European goods and requests mostly specie thereby draining Europe of its silver. Until the situation was rectified, Defoe argued, “the enriching of all India, China, and Persia, and the impoverishing of Europe in general” would be the result (100). In a near reversal of his previous statement about the centrality of England, he now claims that this “Commerce, if not some time or other check’d, will always keep Europe low, which would otherwise be the Center of all the Wealth of the World” (100). Further, saying that the East India trade’s “unnecessary Manufactures” are to the detriment of “our labouring Poor,” he concludes that all “Asiatick Commerce” is to blame (100). Europe, and particularly England, would be the Center of the World if only Asia would give way. And after describing how the manufactures of Great Britain (wool, hard-ware [metals, wood, etc.], linen, and silk) are more “universally acceptable and useful all over the World, than those of any other Nation whatsoever” (100) he soon argues, contrariwise, that the

importation of Callicoes, Muslins, and other East-India Goods, which before the late Act for prohibiting the Wearing and Use of painted Callicoes and East-India Silks, was so monstrous great as to become a publick Nu[i]sance to the British Manufacture[r]s, and almost ruin’d the poor Weavers and Spinners all over the Nation. However, the Quantity consum’d here, still appears to be very great. (Atlas 107)

The English textile products are so “universally acceptable” to their own people that even an Act of Parliament can hardly slow down the demand for an alternate product. Defoe’s inconsistency makes him vulnerable to ridicule and his xenophobia ironically puts him on the wrong side of English consumerist demand.

Asia”—reluctantly classified by Defoe, following convention, as one of the four “Quarters” of the globe, along with Europe, Africa, and America—is not the only commercial region that renders Defoe’s glorification of England ambivalent (Atlas 99). In his “Brief Deduction” Defoe uses strong language to castigate English consumers for turning away from domestic production—he considers it a kind of “Felo de se” or suicide (Preface). In an anticipation of his rhetoric in the Atlas, Defoe claims that it is the woolen manufacturers who are responsible for making England the “Center” of trade and the “most… powerful Nation in the World” (2). As Maximillian Novak has said in relation to one of Defoe’s other works written around this time, “Defoe was trying to spur English exploration and colonialism” (637). In “Brief Deduction” it becomes clear why Swift was right to fear an increasingly colonial mindset in England’s dealings with Ireland, for Defoe sees both Ireland and “Asiatick Commerce” as obstacles to English trade dominance. In another anticipation of his rhetoric in Atlas, Defoe argues that the Irish woolen manufacturers had been underselling the English and so prohibiting their exports was necessary: “there was no Remedy: it was apparent, that if the Irish were suffered to go on, they would reduce the Manufacture of England to nothing” (35). Again, Ireland must be prevented from selling its own goods because otherwise England will be “nothing.” So much for England’s “universally acceptable” products. They are acceptable as long as all other desires have been outlawed.

The Irish woolen manufacturers had had to be put down, in Defoe’s view, and the Asian textile manufacture (in which England’s own EIC was deeply involved by this point) had followed due to the calico ban of 1721. This was where the real problem lay, for Defoe believed that it was the English consumer’s desire for Indian and Chinese textiles that was decaying the domestic wool trade:

But I must come nearer home still, and must take the Freedom to insist, that our Manufacture is in a State of Decay too from our Conduct at home, much more than from all Prohibitions and Interruptions abroad. I am not dispos’d to make this work a Satyr upon my own Country, but certainly we are the first, if not the only Nation in the World, who having the best and most profitable Product, and the best and most agreeable Manufacture of our own, of any Nation in Europe, if not in the World, are the most backward to our own Improvement. (49-50)

Other nations could be regulated, the prohibitions of other nations of English goods could possibly be skirted, but there was no remedy for suicidal domestic consumerism. Defoe’s patriotic shaming aimed to cool the desire for foreign textiles that even legislation could not control.

There seems to be no middle ground for Defoe: either England is the “Center” of the world or it is “nothing”; either Asia becomes the same “chain’d Slave” that the Americas are or all Europe will be impoverished. This is not to simplify Defoe’s complex representation of attitudes to global others: Captain Singleton has a fairly sophisticated awareness of the value of indigenous knowledge and skills and of the differences between various African tribes—he determines that some are more resourceful or hostile or friendly or helpful or perfidious than others and he notes that not all tribes speak the same language or have the same cultural practices. There are even moments of partnership or admiration or even affection—as Crusoe’s with Friday or Singleton’s with the Black Prince. But there is never equality. Friday calls Crusoe “Master” and the Black Prince, though he discovered one location of the African gold and is rewarded for it by Singleton, is not an equal co-sharer of the communal treasure as all the Europeans are. The Black Prince receives “about a Pound” in contrast to the initial “three Pound and Half of Gold” to each European (Singleton 97). This exclusion is particularly pronounced since many of the Europeans are Portuguese—a nation to which Singleton professes he has an “original Aversion” (150). Defoe seems curiously unable to imagine Englishmen as members of a global community of equals. Like Crusoe, he can imagine the racial other as a slave or as a master, but not as an equal partner.[8]


Swift’s Textilic Nationalism

As a Church of Ireland clergyman Swift objected to Defoe’s pro-Dissenter nonfiction writing as much as to his fiction. In his defense of the exclusionary Test Act Swift summarily dismissed Defoe’s defense of the Dissenters by pretending not to know his name (“the Fellow that was Pillor’d, I forgot his Name”) and by describing him as “so dogmatical a Rogue, that there is no enduring him” (“A Letter…Sacramental Test” 6). Yet there was more to Swift’s antagonism than religious difference and this becomes clear when comparing Swift’s publications in the 1720s to those of Defoe.

During the writing of Gulliver’s Travels Swift was particularly concerned about England’s economic exploitation of the Irish. Indeed, the conclusion of the novel was delayed by his writing of the Drapier’s Letters according to Herbert Davis (ix). And, as Ciaran Murray, Donald Stone, and Bob Markley have all documented, Swift would have been very familiar with the complexities of European-Asian trade relations through his mentor Sir William Temple. If, as Christopher Flynn has argued of Defoe’s pro-colonial stance (albeit in relation to the North American colonies rather than Asia), Defoe was “able to imagine much of the Western hemisphere as belonging to a community defined by the English language and British commerce” (12), then, as Donald Stone sees it, Gulliver’s anti-colonial stance toward the conclusion of Gulliver’s Travels is “a negative version of Defoe’s travel books” (331). In short, Swift’s fiction could be seen as an “anti-novel” (Hammond and Regan 76) intended to undermine the formal realist fiction popularized by, among others, his opponent in religious propaganda.[9]

Yet perhaps Swift was also concerned about Defoe’s fast and loose appropriation of travel accounts, an appropriation that suggested the malleability of the popular new fiction for ideological world making. As Markley notes, in contrast to Temple and other seventeenth-century commentators, Defoe “transforms the literature of diplomatic and tributary missions into mercantilist fantasies of outmaneuvering a people he depicts as backward, dishonest, and slow-witted” in a “vilification of the Chinese that is without precedent in the vast European literature of the Middle Kingdom” (The Far East 189). Defoe’s hostility to the Chinese, to Indian textiles, and, in the Atlas Maritimus to the Javanese, Malays, and Egyptians—the Egyptians specifically for their global cosmopolitanism (Atlas Maritimus 237)—contradistinguishes him from Temple and Swift. Swift, in contrast, excoriates the Dutch, exiling them from European Christendom by contrasting them negatively with humane Japanese sailors in Book III of Gulliver’s Travels.[10]

Defoe’s frequent though uneven xenophobia toward non-Europeans—Aravamudan notes that readers “encounter an unprocessed mixture of attitudes as different as cosmopolitan detachment and crude xenophobia, a cool tolerance of human difference and also a hotheaded demonization of indigenous others, all issuing from the viewpoint of the same fictional character” (47)—is the counterpart to Swift’s and Barker’s anti-Dutch sentiment and these various antagonisms inform all three writers’ portrayals of trade in Asia. Thus it is not that either Swift or Barker is consistently more enlightened about global “others” than Defoe but that all three novelists worked out their own sense of who and what should be included or excluded from England using the contours of the new global fiction and, specifically, by situating their narrators in relation to the global dynamics of the textile trade.

Gulliver, for instance, is a frustrated colonial consumer. His stinging denunciation of colonial conquest in Book IV signals Swift’s awareness—similar to Bernard Mandeville’s—that perhaps only an exile from fallen human nature would choose to give up the luxury and violence of global trade. The vice of private consumption drives the engine of empire. Gulliver’s frustrated consumption and its colonial implications become progressively evident through his experience of foreign textiles across all four books.[11] He is a man who, once he embarks on his travels, cannot clothe himself as he wants.

In Book I his outfit in Lilliput is a makeshift “Patch-Work,” like those of the ladies in England (53). In Book II even the smoothest of the Brobdingnagian textiles are too rough for him and, moreover, his agency is removed by Glumdalclitch stripping and reclothing him like doll, whether he consents or not (79). In Book III the projectors’ geometric calculations result in an ill-fitting suit (136). And in Book IV he is loath to wear the shirts charitably offered by the Portuguese Captain Mendez (representative of one of the great trade rivals of England and Holland) because “they had been on the Back of a Yahoo” (243). Yet he has no difficulty in literally accoutering and equipping himself with Yahoo skin, tallow, and hair (232, 233, 237). In Book IV Gulliver would rather consume the bodies of the Houyhnhnms’ slaves than accept relief from a trade rival and this is partly the result of not being able to consume his own native goods: separated from domestic consumption, Gulliver becomes monstrous. The importance of domestic consumption of domestic goods was a favorite topic of Swift and links Gulliver’s Travels to the “Drapier’s Letters” and “A Modest Proposal.”

Further, Gulliver’s enforced lack of consumer agency is underscored in a sustained denial of his human, male reproductive capacities. This begins with his tutelage under “Master Bates” in Book I (16) escalates through his sexualized infantilization by Glumdalclitch and the maids of honor in Book II (79, 98-99) to the combined emasculations in Book III of his relegation to conversing with “Women, Tradesmen, Flappers, and Court-Pages” (146) and having to disguise himself as a native of “Gelderland” (a sly dig at the Dutch, 184), and culminates in his horror at what he takes to be the attentions of a preteen Yahoo girl in Book IV (225). Gulliver, though he has sired children in England, is repeatedly denied the status of a reproductive male in his travels. He is, for all intents and purposes, a eunuch, and this is partly why his serious defense of the Lilliputian lady’s reputation is so funny (54).[12]

Gulliver’s inability to people the world is thus coextensive with his inability to consume his own native goods. He is, in this way, less like a male colonist and more like the stereotypical female consumer of anti-calico diatribes who drains the nation of wealth and independence through her desire for foreign cloth. His (forced) consumption of foreign textiles feminizes and alienates him. Extremes tend to meet vertiginously in Swift’s writing and it is no surprise that Gulliver can also be seen as the counterpart of the patriotic textile projector of “A Modest Proposal,” too, who tacitly indicts English exploitation of Ireland by seriously arguing that the best way to save the Irish economy is, among other consumer practices, to convert infant skin into “admirable” high-end gloves and “summer boots” for the upscale market of “ladies” and “fine gentlemen” (2476). This is certainly one way of promoting the consumption of domestic Irish material over foreign textiles but there is a pointed similarity between the patriotic proposer’s intended cannibalism and Gulliver’s outfitting himself with the literal skins of foreign slaves while refusing free textiles from a trade competitor. By this line of reasoning, and given Swift’s defense of the Irish as loyal subjects of the English king, Defoe’s defense of stripping the Irish of their textile trade because it interfered with England’s own livelihood was a perverse form of cannibalism that directly led to an abusive colonial global practice. Victimization of a neighboring nation would lead to global victimization and that is probably why—in his description of royal prerogative as an obstacle to enforcing the acceptance of Wood’s halfpence as Irish currency—Swift associates Ireland, England, and a distant Asian nation as autonomous economic entities mutually protected by the limitations of English royal precedent. As he says, the English king “hath Power to give a Patent to any Man … and Liberty to the Patentee to offer them in any Country from England to Japan; only attended with one small Limitation, that no body alive is obliged to take them” (“People of Ireland” 55-56). Later he insults the Dutch as brazen liars by associating them with his antagonists—Wood and his defenders—arguing that the denial of the consequences of Wood’s halfpence to Ireland is like “a Dutch Reckoning; where, if you dispute the Unreasonableness and Exorbitance of the Bill, the Landlord shall bring it up every Time with new Additions” (66). In a point that resonates with “A Modest Proposal” and Gulliver’s Travels he turns English colonial rhetoric against itself, observing of the English attitude to the Anglo-Irish and Irish:

OUR Neighbours … have a strong contempt of most Nations, but especially for Ireland: They look upon us as a Sort of Savage Irish, whom our Ancestors [the old Anglo-Irish] conquered several Hundred Years ago: And if I should describe the Britons to you, as they were in Caesar’s Time, when they painted their Bodies, or cloathed themselves with the Skins of Beasts, I should act full as reasonably as they do. (64)

From the perspective of the Roman Empire the Britons themselves were savages dressing themselves in animal skins. The savagery of the Irish is thus not an essential marker of their identity in Swift’s view but rather a product of the unreasonable, self-interested colonizing perspective of the English. Perhaps this image of the savage Briton is also an allusion to that wild Englishman Robinson Crusoe who blurs the distinction between human and animal consumption by wearing the skins of his animal “family” members (53, 56, 75, 98, 108).

I do not suggest that Swift was a benevolent communitarian. But he seems to have discerned some parallels between the exploitation of the Irish and contemporary colonialist endeavors in non-Western parts of the world. His construction of England envisions a partnership of equals between it and Ireland; an awareness of the hypocrisy and violence of empire (and the facile claims of patriotism that often subtend them); and a rejection, or at least distrust, of the Dutch. His construction of England has these elements in common with Barker’s, though they sharply diverge in their representations of gender.


Barker’s Textilic Nationalism

Like Swift, Barker would have been antagonized by Defoe’s propaganda: Defoe used the threat of the even more marginalized Jacobites as leverage to argue for admission of Dissenters to the military (Backscheider 445). Indeed, as Backscheider notes, from the death of Queen Anne (1714) until “after the Atterbury plot in 1722, Defoe wrote fictions designed to discourage Jacobitism” (442). So it is no wonder that Barker would hit back in her own Jacobite fiction published over the next half decade (1723-1726). Neither is it surprising that Barker, like Swift, would gravitate toward narratives and metaphors of global trade to intervene in Defoe’s fiction. Defoe was a longtime advocate of the Dutch and particularly of King William III. Ton Broos notes that Defoe “wrote more than a dozen tracts supporting [William III’s] foreign policy” (4). Swift and Barker both paint unflattering portraits of the Dutch: Swift’s Gulliver describes them as avariciously cruel in contrast to humane Japanese traders (Gulliver’s Travels, 130, 173) while Barker, more circumspectly, seems obliquely to allude to them in enumerating the multiple causes of the death of “old English”: a “Colony of BUGGS” that “planted themselves in England” with Oliver Cromwell and the arrival of gin (“JINN,” also associated with William III; Barker, Lining, 178-79).[13] Cromwell, William III, and the Hanoverians all represented incursions on the legitimate monarchal authority of the Stuarts, but Barker is canny enough to be most explicitly critical of figures with some historical distance from her contemporary reality.

But despite this shared hostility to the Dutch and to Defoe’s fiction, Barker and Swift portray women very differently. Swift certainly castigates women’s literacy, reading, narrative production, and domestic skills in one of Gulliver’s Travels most recognizable satires of England, the Lilliput of Book I. Indeed, Gulliver compares the patch-working that English ladies do (including Barker’s narrator Galesia) to the ungainly suit constructed for him by three hundred Lilliputian tailors (53); he ridicules female oral history (nurses’ stories, 51), young women’s reading of romances (the palace fire, 46), and manages to make fun of both Lilliputian and English ladies’ handwriting by comparing them (48). Since Barker’s semi-autobiographical heroine Galesia was an older woman who specialized in home remedies, told and read stories, wrote manuscript poems, crafted patchworks, and saw romances as a defense against divine conflagration, Barker most likely did not see a kindred spirit in the Dean of St. Patrick’s. Further, in “Proposal for the universal use of Irish manufacture,” Swift dismisses those “Silks, Velvets, Calicoes, and the whole Lexicon of Female Fopperies” (5) and ridicules the “Censure” of “Tea-Tables” (7) while both calicoes and tea-tables are important synecdoches of national hybridity for Barker. So it is not that Swift and Barker were in any sense allies; rather, they both saw Defoe as a threat. All three were propagandists for different religio-political positions (Anglican dominance and Irish rights; greater rights for the Dissenters; acceptance of the Jacobites), and Defoe was also well known for his interest in global trade and protectionism in regard to the domestic textile industry.

Apart from ideological and religious differences between Swift, Defoe, and Barker there is the matter of representing gender in early eighteenth-century print culture. Women played an important part in protectionist rhetoric. As Shawn Maurer has pointed out, Addison’s Freeholder (“the Whig party organ in the early years of George I”) contradistinguished English goods from rivals (especially non-Western or Roman Catholic trade competitors) particularly by focusing on their consequences to women (143). Other aspects of the debate on foreign textiles focused on the vices of luxury and female consumption. Of Addison’s Freeholder No. 4 Maurer says, “all of the countries mentioned in this number—China, the East Indies, Persia, Turkey, Spain, Italy, and France—were involved in trade with Britain during this period, and provided the items, in particular silks and cottons, that were the targets of heated debate” (143). Gender, in other words, was front and center in the rhetoric of protectionism, so Barker’s alignment of her heroine Galesia with Indian calicoes was provocative and calculated.

Gender was not the only litmus test of patriotic protectionism; religion and race factored in, too. Melinda Watt observes that Defoe was one of the most vocal advocates for the domestic textile industry and even described the “use of exotic textiles in terms that one might use to describe a disease” (88). Srinivas Aravamudan also notes the role of xenophobia in Defoe’s critiques of what he perceived as a global trade imbalance in The Manufacturer (1719-1721), his defense of the English weavers (51). The protectionist legislation that resulted from arguments such as Defoe’s shortly predated the global novels of the 1720s. Parliament passed The Act Prohibiting the Use and Wear of Printed Calicoes in March 1721.

Yet Defoe’s limitation in recognizing the integrity of global others, at least in his canonical fiction, is what makes some of his non-canonical work (like Captain Singleton) and Barker’s novels so compelling. In the Galesia trilogy Barker condemns the realist fiction—or “HISTORIES at Large”—of writers like Daniel Defoe. Her own “HISTORY reduc’d into Patches,” resulted, as Rivka Swenson argues, from a fragmented aesthetic of Jacobite exile—a “complicated form to express a complicated subjectivity” (56). Though many were English citizens, the Jacobites were considered a national security threat from the Revolution of 1688 until at least the Battle of Culloden in 1746.[14] Barker supported the Stuart monarchs in exile, at one point even involving herself in a Jacobite conspiracy (King 9). Yet in her fiction she always urged unity and favored tropes of community and sociability. As she says in an oft-quoted passage, when one sees

a Set of Ladies together, their Sentiments are as differently mix’d as the Patches in their Work: To wit, Whigs and Tories, High-Church and Low-Church, Jacobites and Williamites, and many more Distinctions, which they divide and sub-divide, ’till at last they make this Dis-union meet in an harmonious Tea Table Entertainment. (Screen 52)

From the outset, Barker maps the act of patchwork—the uniting of diverse materials—onto a model of an ideologically diverse but harmonious national unity. Yet her argument is not disinterested. As I argue in “Novel ‘Modes,’” the ladies’ tea table and the patchwork “screen” and its “lining” are interlocking synecdoches of cultural hybridity and through them Barker aligns an older Stuart-associated Anglo-Portuguese-Indian trade network against the financial innovations of William III and the Dutch. This enables her to support the Stuarts without expressing outright hostility to the Hanoverians, though mediating her vision of monarchal legitimacy through William III (long dead by then) does implicitly deny Hanoverian legitimacy.

In a significant scene of failed global exchange toward the end of the trilogy, Galesia uses the rhetoric of fashion and lowbrow patriotism familiar from the anti-calico pamphlets to ridicule the ladies of the court and City who reject the Indian calicoes she tries to sell them. The calicoes themselves are of a hybrid deictic status representing both textiles materially present to the characters (they are described as “curiously wrought,” Lining 279) and atemporal allegorized female virtues such as humility, chastity, and piety that Jacobites, invested in a cyclical model of history, anticipated would be rewarded upon the return of the Stuart king (Swenson 66). This deictic hybridity is a technique that dovetails with Carnell’s analysis of Haywood’s complex strategies to articulate a Jacobite realism. Tacitly, Barker suggests that female (and Jacobite) virtue must be imported into the contemporary world of fashionable London. Only then will England be saved from impending apocalypse.

Yet ladies of the court demure, explaining that though the goods are “safely brought over” they cannot buy them since “that kind of Merchandize, was quite out of fashion” (279). The “rich and haughty Dames” of the City are more blunt. They tell Galesia’s saleswoman that they have plenty of “Home-made” wares and so need none of her “right Indian” kind. Moreover, they threaten her that “to come into the City with your prohibited Ware, is Insolence in a high degree; Therefore be gone, before my Lord Mayor’s Officers catch, and punish you according to your Deserts” (282). Their hostility is an echo of Daniel Defoe’s excoriation of Indian textile imports in a number of pamphlets and in Atlas Maritimus. Elsewhere, as Paula Backscheider has argued, his pamphlets are “Whiggish in their concern for trade, their general support for the allies (especially the Dutch), [and] their passionate opposition to the Jacobites” (316). No wonder that Barker explicitly opposes her fiction to that of Defoe’s, rejecting Robinson Crusoe and Moll Flanders by title. Barker, Swift, and Defoe all engage England’s international textile trade to articulate national identity in the wake of the Jacobite invasion attempt (1715), the passing of the Calico Acts (1721), and the Wood’s halfpence controversy (1722-1724).

Like Defoe and Swift, Barker also portrays a European man’s experience of slavery. Yet Barker portrays this unequal relationship culminating in an equal friendship between Europeans and non-Westerners. The final novel in the trilogy, Barker’s Lining is essentially a series of inset narratives that are conveyed to her narrator Galesia by visitors to her chamber. The first inset narrative features a long-lost friend of Galesia’s, Captain Manly, who recounts his adventures in evolving from a rakish ne’er-do-well in England before the Revolution of 1688 to a sincere Christian penitent after he is captured by pirates in the Mediterranean and enslaved. By the end of his tale, Captain Manly has collected a cosmopolitan crew of Christians—himself, an ambiguously affiliated and half-hearted Christian; Father Barnard, a pious Roman Catholic priest; and an unnamed Muslim “Turkish Lady” (201) who owns them as slaves before freeing them when she converts to Christianity. This cosmopolitan Christian community is both progressive in urging the incorporation of one marginalized group, Jacobites—and, theoretically, non-Western Christians—into the English body politic, and stultifying, in reinscribing England—and friendship, for that matter—as a Christian-only space. Like Swift and Defoe, Barker’s model of England is encompassing, but not all-encompassing. The novelists articulate different rather than universally accepting models of cultural hybridity. A unified and harmonious England has very different contours and demographics within each of these three perspectives.

At first Galesia cannot recognize Manly, a silent, ghost-like man, because of the liminal state of twilight. She admits she “could not well determine whether he was a Person or a Spectre” (181). The play of light sources—she sees him, obscured but partially illuminated, between “moon-shine” and “fire-light”—foreshadows the complexity of Manly’s religious, political, and cultural affiliations in the following tale. Surprisingly, it is only after repeated requests by Galesia to identify himself that Manly finally does so, offering his narrative to explain why his appearance is so much altered. These episodes raise the possibility—indeed the likelihood—of mistaking friends for enemies and vice versa in the distinctly international and religiously and politically fractious forum of Mediterranean relations between European and Ottoman powers. Again, this technique coincides with Carnell’s analysis of Haywood’s privileging of character development (is the character a worthy friend or a perfidious foe?) over plot development in order to focus on Stuart virtues rather than the concrete, “realistic,” quotidian details of Hanoverian England.

Manly establishes his libertine credentials straight away in narrating his life to Galesia. He describes his profligate younger life; his marriage of convenience to a wealthy woman he does not love; his taking of a pretty mistress, Chloris; his political difficulties during the Revolution of 1688; his subsequent exile on the continent; his capture by Mediterranean pirates; his enslavement; and his escape with the priest and their owner. Once they all escape from Algiers they seek refuge in Venice where the lady decides to join a convent. To Manly’s surprise they meet Chloris who, like Manly, has repented of her former licentiousness and devoted herself to a life of piety and prayer. Rejoicing at her wise decision, Manly returns home to England to find that his estranged wife has died, leaving him a fortune that allows him to resume his place in the English body politic as a gentleman who may now, though the outcome is necessarily left ambiguous, be of “Service” to his “King” (Lining 194).

Thus two wealthy women (Manley’s wife and his owner) and two at least temporarily disenfranchised men (Manly and Father Barnard) mediate a complex network of moral and religious conversions as well as cultural translations and migrations. The ghostly apparition may turn out to be a long-lost friend; the estranged, deceased wife may turn out to be a providential benefactor intent on reconciling an exile to the nation. Within this framework, Barker suggests that the feminine spaces of the convent, home, or tea table are where the religio-political hostilities of England can be defused. Barker constructs a narrative that shows the stranger who appears, unidentifiable, between moon-shine and firelight—who can pass as a human or a ghost—as an old friend, someone with hard-earned, private, exilic knowledge, a knowledge that needs to circulate in England’s body politic for the public welfare.

The question at the heart of The Lining of the Patch Work Screen is this: at the threshold between firelight and moonshine, will England recognize its own? Galesia’s ultimate reunion with her friend and benefactor (another unnamed Lady) at the novel’s conclusion suggests that it is women’s intimate, private knowledge that can save the nation. Manly-ness is seen in England as a threat and it is up to spectral women to reconcile exiled men to the nation through the mediation of text. Between the wife’s will and Galesia’s novel, women’s textual space welcomes the exile back home and, if Manly can find acceptance, perhaps his friends could as well. But if women’s textual salvation can work, then the English reading public must desire her Jacobite “HISTORY reduc’d into Patches” and not the “HISTORIES at Large” like those of Defoe’s “Robinson Crusoe” and “Moll Flanders” (Screen 51). Barker underscores this in an apocalyptic vision toward the conclusion of Lining: Galesia and her friend are protected from a monstrous fire by their virtue but, following as this scene does on the heels of Galesia’s condemnation of modern fiction, the implication is that her fiction offers a salvation to all from “the general Conflagation [sic] … when the Almighty will purge the World from its Dross, by Fire as heretofore he did from its Filth by Water” (Lining 252). The Jacobite exile and “patchwork” Jacobite fiction represent the “old” England that can be resurrected if the reading public desires it.


Conclusion

Thus Swift, Defoe, and Barker used the global textile trade to articulate competing models of cultural hybridity: Defoe articulated empire (with some important qualifications); Swift critiqued colonial exploitation and defended Irish economic independence (thereby indirectly commenting on the boundary of English nationalism); and Barker envisioned a domestication of cosmopolitan, Jacobite-affiliated exiles. The canon lost something by not including Barker’s Jacobite projection of an England providentially reunited. However unrealistic an apocalyptic scenario might seem to twenty-first century readers it was within the realm of probability for many Londoners, as responses to the London earthquakes of 1750 suggest.[15] This was not fantasy for Barker, but a realistic providential vision of what might happen to her contemporary London. What she proposed was an integrated England of citizens, exiles, and non-Western refugees.

Barker does not propose an enlightened tolerationist utopia—her ideal is a Christian England under a Stuart monarch—but it is significant that of these three authors who use cultural hybridity as represented by the textile trade to explore national identity, only Barker includes a non-Western figure, the Turkish Lady, who remains a friend—an equal—of oppressed Europeans even after they have escaped enslavement. Though Swift’s Gulliver experiences virtual slavery in Brobdingnag nothing prompts him to apply his experience to that of the Yahoos suffering in the Houyhnhnms’ slave-based economy. Nor does Defoe’s Crusoe seem capable of identifying with, or defending, or seeing the equality of his fellow slave Xury once he is in a position to make a profit from a fellow European. Captain Singleton is an outlier here. But even in this novel, fairly progressive in its portrayal of the complexities of and differences among African tribes and individuals (like the Black Prince), there is, as Aravamudan has pointed out, a scene of “perverse cruelty in excess of the profit motive” in which Singleton’s men and his friend William Walters delight in the extermination of indigenous people (61-62). The murders are never seriously interrogated within the text. The chill of this extermination surpasses even the arguments in favor of the Yahoo genocide in Gulliver’s Travels—the Yahoos were seen as pests (228); the natives in Captain Singleton’s episode were wiped out because the Europeans wanted the “Satisfaction” of triumphing through brute force over more tactically clever adversaries (Singleton 207-14). It is worth noting in relation to this episode of the “artificial Tree” (“the cunningest Piece of Indian Engineering that ever was heard of,” according to Walters) that Robinson Crusoe also defends himself by constructing a sort of artificial wood—he disguises his camp behind a collection of shrubs and trees meant to appear to be growing without human intervention (117)—and that Gulliver also seeks refuge by a tree trunk when trying to escape the ordure flung at him by Yahoos provoked by his preemptive attack on an unarmed member of their group (190). The boundaries between savage, human, animal, European, and non-Western other are blurred in Swift’s and Defoe’s fiction.[15]

All three novelists criticize colonial excesses—Gulliver excoriates European colonial empire building (Gulliver’s Travels 248); Crusoe abhors the Conquistadores (Robinson Crusoe 124-25); and Barker’s Galesia deplores the delicacies for which Europe and the Indies must be “ravag’d” (Screen 95). All three express horror at colonialism, yet all three also present troubling portrayals of non-Europeans. Gulliver’s Yahoos are never really humanized. This is particularly clear in the episode with the Yahoo girl in which Gulliver sounds more like an avant la lettre Humbert Humbert ignoring a slave’s plea for help rather than the victim of unwanted sexual advances (she “embraced me after a most fulsome manner” and was “enflamed by Desire, as the Nag and I conjectured,” 225; emphasis added). Defoe alternates between tolerance and xenophobia yet represents without serious critique the selling of a former comrade as a slave (Xury) and the murder of indigenous people at no profit to the murderers. Barker portrays Muslims in a negative light unless they ultimately convert. None of these novelists was universally accepting of cultural others—each of them excludes some group. Yet Barker’s exclusion from the canon represents a missed opportunity to envision racial others as part of the English body politic. In linking the Turkish Lady with the Jacobite exile and Indian calicoes with English welfare, Barker envisioned England as a potentially global community. For this reason, Barker’s global fiction of the 1720s, informed, as was Swift’s and Defoe’s, by England’s growing awareness of cultural difference and cultural similitude through the textile trade, ought to be incorporated into the canon of the early English novel.

Nanyang Technological University


NOTES

[1]  Atlas Maritimus & Commercialis was co-authored and was, as the author of the “Preface” acknowledges, a compilation of other sources, but the annotations to the Eighteenth-Century Collections Online entry attribute the “Preface” and pp. 1-320 (and possibly the Errata) to Defoe. Paula Backscheider and Robert Markley treat it as Defoe’s work and Maximillian Novak says that the “section of Atlas Maritimus treating British trade was, more or less, an encomiastic reworking of what he [Defoe] had said in his Plan of the English Commerce” (688).

Many thanks to the editors—Katherine Ellison and Holly Faith Nelson—and to the anonymous reviewers of Digital Defoe: Studies in Defoe & His Contemporaries for their rigorous, generous, and collegial feedback on an earlier version of this article. Thanks also to Regulus Allen, Gabriel Cervantes, Eugenia Zuroski Jenkins, Eun Min Kim, Kit Kincade, Roger Lund, and many other participants of the 46th annual ASECS conference in Los Angeles, the 4th biennial Defoe Society Conference (Nature in the Age of Defoe) in Bath, and the 14th International Society for Eighteenth-Century Studies in Rotterdam for their comments on conference papers related to the material in this article. Finally, grateful thanks to Sher Li Ong for her research assistance with the Atlas Maritimus and thanks to Ada Wong, whose research and comments on Swift, Molyneux, and the Drapier’s Letters throughout our discussions of her Final Year Project influenced my thinking on several points.

[2]    See particularly Giorgio Riello and Prasannan Parthasarathi’s introductory essay to the Fall 2014 issue of Eighteenth-Century Studies: “The Indian Ocean in the Long Eighteenth Century”; much of Robert Markley’s work from The Far East and the English Imagination (2006) to his 2015 article in Genre on Alexander Hamilton’s New Account of the East-Indies (1727); and Nancy Armstrong’s recent public commentary on the importance of trade networks to the development of the novel (MLA 2014).

[3]   The Earl of Orrery accused Swift of indulging “a misanthropy that is intolerable” and held that in “painting YAHOOS he becomes one himself.” Sir Walter Scott, in an early instance of the psycho-biographical criticism that plagued Swift studies for many years, damned Swift with the ostensibly charitable allowance that “the soured and disgusted state of Swift’s mind” was probably “even then influenced by the first impressions of that incipient mental disease which, in his case, was marked by universal misanthropy” (Swift, Gulliver’s Travels, ed. Rivero 309-13). Of the Lindalinian Rebellion section Albert J. Rivero’s editorial remarks, “these five paragraphs did not appear in any of the editions of Gulliver’s Travels published during Swift’s lifetime and were not printed as part of the work until G. R. Dennis included them in his London edition of 1899” (258n).

[4]   Defoe’s narrator’s relationship to London, and to England as a whole, is much more complex and conflicted in Captain Singleton and perhaps this explains why that novel is not as canonical as Robinson Crusoe, Moll Flanders, or Roxana. A focus on London delimits perspectives on the relationship between London and the rest of the nation and between London and the world beyond England (including Ireland, Europe, India, Africa, and Asia).

[5]   The term “Galesia Trilogy” is not Barker’s but was adopted by modern scholars to refer to the three novels centered on her unusual Jacobite heroine Galesia.

[6]    Significantly, Captain Singleton, not acting in accordance with Defoe’s injunctions in his nonfiction, does trade amicably with the Chinese and in calicoes and silks.

[7]   Barker’s Jacobite manuscript poetry is her most forceful and unqualified articulation of her Jacobite loyalties but, as manuscript poetry, it serves a function distinct from that of Swift’s and Defoe’s prose political writing. However, she does draw on the metaphor of equating text with a sacred, unifying material in her published translation of Archbishop Fénelon’s work as The Christian Pilgrimage (1718). In this nonfiction devotional text describing meditations on the “Stations of the Cross,” as in the Galesia Trilogy, she professes herself to be fearful of offending English popular sensibilities. But she nevertheless emphasizes that the translation is a textual transubstantiation of Christ’s sacred and brutalized body (one that will form a new unity once resurrected): “THESE STATIONS represent to us, our Lord JESUS CHRIST, in the divers States and Circumstances of his PASSION. As a Book of divers Leaves, which, according to St. Paul, is the Book of the Elect, marvellous in all Kinds, it is not as other Books, printed on Paper, but on the Flesh of Jesus Christ, GOD-MAN: Nor is it written with Pen and Ink, but with Thorns, Nails, and Blood, whose Binding is no less admirable than its Impression, being beaten with innumerable Strokes of the Feet, Fist, Sticks, Whips, and Hammers” (“The Author’s Preface” n.p.).

[8] A significant complication to this argument is Singleton’s praise of the Chinese merchants (200), though they do trade with Singleton and his pirates under duress and are, in that sense, not on an equal footing.

[9] Hammond and Regan also note “Swift’s considerable distance from Defoe on the issue of trade, and the extent to which this was informed by the off-centered and anti-metropolitan nature of his perspective” (77).

[10] “As for the Egyptians, who are suppos’d to be the most civiliz’d of all the Africans, they are a perfidious, thievish and murdering Race; and have as little of Humane [sic] left among them as can be allow’d to make them conversible, and as can be expected from a mixture of Saracens, Mamalukes, Turks, Jews, Negroes, and Arabians”(Atlas Maritimus, 237). All instances of the long ‘s’ have been silently modernized.

[11]    While Book IV was composed before Book III, it is nevertheless placed after it in the published text. I take this placement to be Swift’s intention. For the out-of-sequence drafting of the four parts of Gulliver’s Travels, see Lund, “Contextual Overview,” 17.

[12]   For further discussion of “Master Bates” and Gulliver’s sexuality, see Fox, “The Myth of Narcissus in Swift’s Travels.”

[13] For more on Swift’s flattering representation of the Japanese in contrast to the Dutch, see Chapter 7 (“Gulliver, the Japanese, and the fantasy of European abjection”) of Markley’s Far East, 241-68.

[14] Some scholars of Jacobitism argue that it was a political reality even after the ’45. See Bowers, “Jacobite Difference and the Poetry of Jane Barker,” and also Éamonn Ó Ciardha, Ireland and the Jacobite Cause, 1685-1766: A Fatal Attachment.

[15] On this point, see Cahill, “Porn, Popery, Mahometanism, and the Rise of the Novel.”

[16]   James E. Gill has written extensively on the blurring of species boundaries in Book IV of Gulliver’s Travels and in classical antiquity. See his “Theriophily in Antiquity: A Supplementary Account”; “Beast over Man: Theriophilic Paradox in Gulliver’s ‘Voyage to the Country of the Houyhnhnms’”; “Man and Yahoo: Dialectic and Symbolism in Gulliver’s ‘Voyage to the Country of the Houyhnhnms’”; and “Pharmakon, Pharmakos, and Aporetic Structure in Gulliver’s ‘Voyage to … the Houyhnhnms.’”

WORKS CITED

Aravamudan, Srinivas. “Defoe, Commerce, and Empire.” The Cambridge Companion to Daniel Defoe. Ed. John Richetti. Cambridge: Cambridge UP, 2009. 45-63. Print.

Armstrong, Nancy. “Austen’s Domestic Fiction and The Network Form.” The 18th-Century Common. Web. 26 Aug. 2013.

Backscheider, Paula R. Daniel Defoe: His Life. Baltimore and London: The Johns Hopkins UP, 1989. Print.

Barker, Jane. “The Author’s Preface.” The Christian Pilgrimage … Made English by Mrs. Jane Barker. By François Fénelon, Archbishop of Cambrai. London: Printed for E. Curll in Fleetstreet, and C. RIVINGTON in St. Paul’s Church-yard, 1718. N.p. Eighteenth Century Collections Online. Web. 1 Oct. 2015.

—. The Lining of the Patch Work Screen. The Galesia Trilogy and Selected Manuscript Poems of Jane Barker. Ed. Carol Shiner Wilson. Oxford: Oxford UP, 1997. 175-290. Print.

—. A Patch-Work Screen for the Ladies. Ed. Carol Shiner Wilson. Oxford: Oxford UP, 1997. 49-173. Print.

Bowers, Toni. “Jacobite Difference and the Poetry of Jane Barker.” ELH 64.4 (1997): 857-69. Print.

Broos, Ton J. “Did Daniel Defoe do Dutch?” Can. J. of Netherlandic Studies/Rev. can. D’études néerlandaises 33.1 (2012): 1-13. Print.

Cahill, Samara Anne. “Novel ‘Modes’ and ‘Indian Goods’: Textilic Nationalism in A Patch-Work Screen for the Ladies and The Lining of the Patch Work Screen.Studies in Eighteenth-Century Culture 44 (2015): 163-84. Print.

—. “Porn, Popery, Mahometanism, and the Rise of the Novel: Responses to the London Earthquakes of 1750.” Religion in the Age of Enlightenment 2 (2010): 277-302. Print.

Carnell, Rachel. Partisan Politics, Narrative Realism, and the Rise of the British Novel. New York: Palgrave Macmillan, 2006. Print.

Davis, Herbert. Introduction. The Prose Works of Jonathan Swift: The Drapier’s Letters and Other Works, 1724-1725. By Jonathan Swift. Ed. Herbert Davis. Vol. 10. Oxford: Shakespeare Head Press for Basil Blackwell, 1941. ix-xxxi. Print.

Defoe, Daniel. Atlas Maritimus & Commercialis; or a General View of the World. London, 1728. Eighteenth Century Collections Online. Web. 30 June 2015.

—. A Brief Deduction of the Original, Progress, and Immense Greatness of the British Woollen Manufacture. London, 1727. Web. 30 June 2015.

—. The Life, Adventures, and Pyracies, of the Famous Captain Singleton. Ed. Shiv K. Kumar. Oxford: Oxford UP, 1990. Print.

—. Robinson Crusoe. Ed. Michael Shinagel. New York: W. W. Norton & Company, 1993. Print.

Doody, Margaret Anne. The True Story of the Novel. 2nd printing. New Brunswick: Rutgers UP, 1997. Print.

Flynn, Christopher. “Nationalism, Commerce, and Imperial Anxiety in Defoe’s Later Works.” Rocky Mountain Review 54.2 (2000): 11-24. Print.

Fox, Christopher. “The Myth of Narcissus in Swift’s Travels.” Eighteenth-Century Studies 20.1 (1986): 17-33. Print.

Gill, James E. “Beast over Man: Theriophilic Paradox in Gulliver’s ‘Voyage to the Country of the Houyhnhnms.’” Studies in Philology 67.4 (1970): 532-49. Print.

—. “Man and Yahoo: Dialectic and Symbolism in Gulliver’s ‘Voyage to the Country of the Houyhnhnms.’” The Dress of Words. Essays on Restoration and Eighteenth-Century Literature in Honor of Richmond P. Bond. Ed. Robert B. White, Jr. Lawrence, KS: U of Kansas Libraries, 1978. 67-90. Print.

—. “Pharmakon, Pharmakos, and Aporetic Structure in Gulliver’s ‘Voyage to… the Houyhnhnms.’” Cutting Edges: Postmodern Critical Essay on Eighteenth-Century Satire. Ed. James E. Gill. Knoxville: U of Tennessee P, 1995. 181-205. Print.

—. “Theriophily in Antiquity: A Supplementary Account.” Journal of the History of Ideas 30.3 (1969): 401-12. Print.

Hammond, Brean, and Shaun Regan. Making the Novel: Fiction and Society in Britain, 1660-1789. Houndmills: Palgrave Macmillan, 2006. Print.

King, Kathryn R. Jane Barker, Exile: A Literary Career, 1675-1725. Oxford: Oxford UP, 2000. Print.

Lacroix, Constance. “Wicked Traders, Deserving Peddlers, and Virtuous Smugglers: The Counter-Economy of Jane Barker’s Jacobite Novel.” Eighteenth-Century Fiction 23.2 (2010-2011): 269-94. Print.

Lund, Roger D. “Contextual Overview.” Jonathan Swift’s Gulliver’s Travels: A Routledge Study Guide. Ed. Lund. New York: Routledge, 2006. 5-18. Print.

Markley, Robert. “Alexander Hamilton, the Mughal War, and the Critique of the East India Company.” Genre 48.2 (2015): 237-59. Print.

—. The Far East and the English Imagination. Cambridge: Cambridge UP, 2006. Print.

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Murray, Ciaran. Sharawadgi: The Romantic Return to Nature. Bethesda: International Scholars Publications, 1999. Print.

Novak, Maximillian E. Daniel Defoe: Master of Fictions. Oxford: Oxford UP, 2001. Print.

Ó Ciardha, Éamonn. Ireland and the Jacobite Cause, 1685-1766: A Fatal Attachment. Dublin: Four Courts Press, 2002. Print.

Richetti, John. The Life of Daniel Defoe. 2005. Malden, MA: Wiley Blackwell, 2015. Print.

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Spratt, Danielle. “Gulliver’s Economized Body: Colonial Projects and the Lusus Naturae in the Travels.” Studies in Eighteenth-Century Culture 41 (2012): 137-59. Print.

Stone, Donald. “Swift, Temple, Defoe, and the Jesuits.” Taiwan Journal of East Asian Studies 8.2 (2011): 313-36. Print.

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—. “A Letter from a Member of the House of Commons in Ireland to a Member of the House of Commons in England, Concerning the Sacramental Test.” London: Printed for Joseph Morphew, near Stationers-Hall, 1709. Eighteenth Century Collections Online. Web. 1 Oct. 2015.

—. “A Letter to the Whole People of Ireland.” The Prose Works of Jonathan Swift: The Drapier’s Letters and Other Works, 1724-1725. Ed. Herbert Davis. Vol. 10. Oxford: Shakespeare Head Press for Basil Blackwell, 1941. 51-68. Print.

—. “A Modest Proposal for Preventing the Children of Poor People in Ireland from Being a Burden to Their Parents or Country, and For Making Them Beneficial to the Public.” 1729. The Norton Anthology of English Literature. Gen Ed. M. H. Abrams. 7th ed. Vol. 1. New York: W. W. Norton & Company, 2000. 2473-79. Print.

—. “A Proposal For the universal Use Of Irish Manufacture, in Cloaths and Furniture of Houses, &c. utterly Rejecting and Renouncing Every Thing wearable that comes from England.” Dublin: Printed and sold by E. Waters, in Essex-street, at the corner of Sycamore-Alley, 1720. Eighteenth Century Collections Online. Web. 1 July 2015.

Watt, Ian. The Rise of the Novel: Studies in Defoe, Richardson and Fielding. 2nd American ed. Berkeley: U of California P, 2001. Print.

Watt, Melinda. “‘Whims and Fancies’: Europeans Respond to Textiles from the East.” In Interwoven Globe: The Worldwide Textile Trade, 1500-1800. Ed. Amelia Peck. New York: Metropolitan Museum of Art, distributed by Yale UP, 2013. 82-103. Print.

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The Prosecution and Trial of Moll Flanders

Jeanne Clegg

[T]he administration of the eighteenth-century criminal justice system created several interconnected spheres of contested judicial space in each of which deeply discretionary choices were made. Those accused of offences in the eighteenth century found themselves propelled on an often bewildering journey along a route which can best be compared to a corridor of connected rooms or stage sets. From each room one door led on towards eventual criminalization, conviction and punishment, but every room also had other exits. Each had doors indicating legally accepted ways in which the accused could get away from the arms of the law, while some rooms also had illegal tunnels through which the accused could sometimes escape to safety. Each room was also populated by a different and socially diverse group of men and women, whose assumptions, actions, and interactions, both with each other, and with the accused, determined whether or not he or she was shown to an exit or thrust on up the corridor.

Peter King, Crime, Justice and Discretion in England, 17401820

THIS ESSAY describes the journey of Daniel Defoe’s first fictional thief through the “interconnected spheres” of the criminal justice system of her time, following her route along Peter King’s “corridor of connected rooms or stage sets,” from the moment of her arrest, through committal to prison by a Justice of the Peace, to a Grand Jury hearing, arraignment, trial, sentencing and beyond. In each of these rooms, Moll Flanders has to negotiate with men and women from various social backgrounds, each of them empowered to make “deeply discretionary choices”; she makes repeated attempts to escape, now through doors offering officially accepted ways out, now through “illegal tunnels,” only to find herself thrust on up the corridor toward “criminalization, conviction and punishment” (King 1-2).

The route is not always clearly posted, and the rules and customs that govern these “judicial spaces” are very different from those that apply in the English system of justice as it has evolved over the last three hundred years, so that this journey is often more bewildering to the modern reader than it is to Moll. In trying to illuminate her way I have drawn heavily on the work of social historians, but also, for closer focus on the experience of actually existing people who resemble Moll, her allies and opponents, on reports of thirty-four trials in which thirty-seven men and women were charged at the Old Bailey with stealing from shops during the two years leading up to the publication of Moll Flanders in January 1722.[1]

As historical records, the Old Bailey Proceedings, thankfully digitalized and searchable, are unreliable in various ways. They give more coverage to sensational cases than to the humdrum non-violent property offences which made up the bulk of prosecuted crime; until 1729 they omit or summarize briefly much of the testimony, often ignoring defense evidence in favor of that brought by the prosecution (Shoemaker, “The Old Bailey Proceedings” 567-68). They nonetheless tell us a good deal about what was said in eighteenth-century courtrooms, and offer many clues as to how the speakers came to be there. Defoe could easily have heard their words for himself by joining the crowds in the Sessions House Yard, and in these years of intense journalistic activity would have known—even if he did not write all those once attributed to him—the stream of crime reports appearing in newspapers such as Applebee’s Weekly Journal, in the chaplain of Newgate’s Accounts of the lives and last days of those condemned to die (also published by Applebee during these years), and in biographies and volumes of select trials. Of these, the Proceedings, by the terms of its license obliged to report all trials, may have been the most helpful to a writer trying to tell convincing fictional lives of thieves in 1720s London, and their popularity makes them an excellent source for understanding the expectations of his early readers.[2] By comparing Defoe’s narrative of prosecution with the patterns that emerge from these reports, we can see which possibilities he chose to develop, which to ignore and which to flout, and we may also make hypotheses about why he made those choices.


1. Fear of Witnesses

Besides justice, judge, grand and petty jury, the main actors in the prosecution and trial of Moll Flanders consist of Moll herself, the prosecutor (a broker in the cloth trade we come to know as Anthony Johnson), and the broker’s two maid-servants. Moll would have not felt out of place among the flesh-and-blood defendants at the Old Bailey in the early eighteenth century, and readers of the Proceedings would not have been surprised to read of Defoe’s supposedly destitute protagonist having taken to shop-lifting. In the course of the seventeenth century shops had come to replace the fair and the market as channels for distributing all goods but trifles and fresh food (Mui and Mui 27), and as the retail trade responded to the growth of the wealthy middling sort of consumer and the demand for leisure shopping, the new, brightly-lit windows for displaying goods, and the counters over which shopkeepers and their assistants negotiated with customers, offered new opportunities for privately stealing.[3] The last decades of the seventeenth century and first of the eighteenth saw dramatic growth in prosecutions of women in general, and especially for shop-lifting, which had been made a capital offence in 1699 (Beattie, Policing and Punishment 63-71). Of the thirty-seven prisoners in my 1720-1721 sample, fifteen were women, and though this figure falls short of the 51.2% peak reached between 1691 and 1713, Proceedings readers would have recognized in Moll a familiar figure, a plebeian woman’s voice of a kind they had become accustomed to hearing (Shoemaker, “Print and the Female Voice” 75).

Johnson and his maids too would have found themselves at home among those who denounced property crime in eighteenth-century courts of justice. In both Essex (King 35–42) and Surrey (Beattie, Crime and the Courts 192-97), and probably in London as well, most prosecutors belonged to middling and lower social groups: tradesmen, dealers, craftsmen, unskilled labourers, servants, and even paupers. The majority were the victims of the thefts, and their witnesses were usually members of their households (including servants and apprentices), neighbors or fellow traders. Almost invariably these people owed their knowledge of the crime to having personally taken part in apprehending the accused. Early modern England usually left it up to private citizens to take the initiative in law enforcement. Many must have decided not to tackle, report or try to trace a suspect; others seem to have done so enthusiastically (Beattie, Policing and Punishment 30, 50-55; Shoemaker, The London Mob 28-30). Some of the willing may have had venal motives. Victims often paid to get their property back, and though the huge statutory rewards for successful convictions of highway robbers, burglars, coiners and so on did not extend to shoplifters, since 1699 prosecutors of these thieves too had been entitled to a ‘Tyburn Ticket,’ an exemption for life from parish and ward office highly valued by middling-sort Londoners (Beattie, Crime and the Courts 52, 317, 330). Many, however, would have acted out of “pure outrage at being robbed”; Beattie suggests that “broad agreement about the law and about the wickedness of theft or robbery helps to explain the spontaneous character of many arrests in the eighteenth century and the willingness of large numbers of ordinary people to lend a hand” (Crime and the Courts 37).

If we have no way of knowing exactly why particular people arrested suspects, we can learn a good deal from the Proceedings about how they came to do so. Of the thirty-seven men and women in my sample, seven were acquitted.[4] Except in the case of Elizabeth Simpson, the Proceedings gives no details about how these verdicts were reached, referring merely to “the Evidence not being sufficient.” In seven further cases in which the prisoner was found guilty, the reporter is equally unforthcoming, stating only that “[i]t appeared that” the prisoner had taken the goods, that “The Fact” was “plainly prov’d upon him,” or that the prisoner had confessed before a justice.[5] In the remaining twenty-three, however, the Proceedings makes it plain that the thief has been caught in one of three, or possibly four, ways. They are either taken by someone present at the scene of the crime, or reported “after the Fact” by an intermediary to whom they have tried to sell the stolen goods, or shopped by an accomplice, or seized by a professional thief-taker.

Most frequently, some person on the spot sees or hears something suspicious, or quickly misses the goods, seizes and searches, or follows a suspect through the streets, perhaps involving others in a chase. We do not always know who this person is. About the “two Evidences” who saw Susannah Lloyd take a checked tablecloth off Nathaniel Clark’s shop counter, the Proceedings tell us nothing (t17200303-38). In several instances, witnesses are identified as members of the prosecutor’s family, usually a wife or daughter responsible for running and guarding the shop. When John Jackson prosecuted Edward Corder, the chief witness was an Elizabeth Jackson who “was sitting in a back Room, about 7 at Night” when she heard someone open a drawer, “ran out and stopt the Prisoner in the Shop, with the Goods upon him, till some others came to her Assistance” (t17211206-6). The wife of prosecutor Robert Fenwick was “in her Parlour behind the Shop” when Mary Hughes came in, but did not tackle the thief in person: “she … saw the Prisoner take the Goods and immediately sent her Servant after her” (t17200115-40). In another case (t17211011-5), Mrs Elson, wife of the prosecutor, was positive that she had seen Thomas Rice put some lace “in his Bosom and run away with it”; she had him followed and searched, but the lace was not found. As long as he or she was inside the shop, a thief could still claim to be a bona fide customer, but once outside he or she could get rid of the goods more easily, so the timing of an arrest was important. Mary Leighton claimed to have seen Margaret Townley take ribbon from her mother’s shop, “let her go out of the Shop a good way, and then sent to fetch her back again, that when she was brought back she searcht her” (t17200712-4).

Shop security was clearly one of the key functions of employees (Tickell 304). In some of the above cases servants, perhaps apprentices or journeymen, were called on by masters and mistress to catch thieves; in others they acted independently. James Bartley, servant to a draper, told how he suspected Mary Atkins, followed her down the street and found some muslin under her cloak (t17210525-38). John Goodchild’s servant carefully orchestrated the arrest of Katherine Crompton; seeing her take a piece of muslin, he “called the Maid down Stairs” before searching her, and made sure that Goodchild himself and one Jane Ballard would be able to confirm his testimony (t17200907-30).[6]

Jane Ballard may have been a customer who just happened to be in the shop at the time of the theft, as perhaps was Joseph Lock, the alert and fast-acting apprehender of John Scoon. Lock, “being in the Prosecutors Shop” heard the display case rattling, stepped to the door, “saw the Prisoner at the Glass Case, and stopt him”; he then, “charg’d a Constable with the Prisoner, and search’d him. and after some time the Prisoner gave’em the Chain from the Wastband of his Breeches” (t17211206-3). In another case a neighbour, Joseph Austin, found Mary North standing behind the door into his house and claimed to have allowed her in to hide from bailiffs; later, “hearing the Prosecutor was robb’d, followed, took and carried her to him and saw the Goods in her lap” (t17200303-10).

In other cases casual passers-by seem to have been keen to have a go (Beattie, Crime and the Courts 226-58). At David Pritchard’s trial, William Dunkley deposed that he had noticed Isaac Johnson standing at the end of a street, and asked him what he was doing; Johnson replied that he had “observed the Prisoner lurking about, and suspected that he had a Design against the Prosecutor’s Shop.” When Pritchard reached into the shop and took the goods, Johnson chased and seized him; Dunkley too gave chase, but a coach got in his way and by the time he caught up, Johnson “was scuffling with the Prisoner on the Ground with the Goods under him” (t17210830-18).

This testimony rings a little odd. Had Johnson been following Pritchard in the hope of a prize? Were Dunkley and Johnson collaborating, or were they competing to get their hands on the thief? Was either or both of them one of the professional thief-takers who proliferated in these years? If either Johnson or Dunkley—or both—were thief-takers, we must add private enterprise to the methods by which my cohort of thieves were caught.

Strangely, dealers in blood-money do not figure among the antagonists of either Moll Flanders, or even Colonel Jack and the footpads and burglars with whom he associates, and who were the favorite targets of thief-takers. Defoe may have been reluctant to highlight mercenary motives for taking an active part in law enforcement.[7] Moll and her kind fear being taken at or near the scene of their crimes not by professionals but by members of the business community on which they prey. Moll’s first “Teacher” is “snap’d by a Hawks-ey’d Journey-man,” prosecuted, and sent to the gallows (203-04). When Moll takes some damask from a shop and passes it to an accomplice, the latter is seized by the mercer’s men, and Moll, half- relieved, half-terrified, sees “the poor Creature drag’d away in Triumph to the Justice, who immediately committed her to Newgate” (221). Her next partner, a “rash” young man, is taken by a furious crowd and ends up on the gallows; she too is run to ground and only narrowly avoids being arrested (216-17). On another occasion Moll is seized by a pair of mercer’s journeymen (241), and on yet another by an “officious Fellow” who has noticed her enter a silver-smith’s shop in the absence of the owner (269).[8]

In all these episodes those who arrest Moll or her comrades are presented as vigilant, quick-acting and aggressive. The two maids who put an end to her thieving career are no exception. Moll has ventured through an open door and “furnish’d myself as I thought verily without being perceiv’d, with two Peices [sic] of flower’d Silk, such as they call Brocaded Silk, very rich” when she is rudely interrupted:

I was attack’d by two Wenches that came open Mouth’d at me just as I was going out at the Door, and one of them pull’ me back into the Room, while the other shut the Door upon me; I would have given them good Words, but there was no room for it; two fiery Dragons cou’d not have been more furious than they were; they tore my Cloths, bully’d and roar’d as if they would have murther’d me … (272)

Moll is thus trapped in the first of Peter King’s judicial spaces, that of the arrest, and it is the worse for her that it is populated by plebeian women who have no time for “good Words,” or good manners. The two “Wenches,” with their open mouths, rough hands and loud voices, “attack” and “pull,” tear, bully and roar in thoroughly unlady-like manner. We shall hear more of their murderous roaring, for the progress of Moll Flanders through the judicial process will be determined largely by what these “fiery dragons” do and say.

Not involved in person in Moll’s story, but very present in her mind, is another, more insidiously menacing type of witness. In three of my Old Bailey trials, the prosecution case relies on the testimony of an associate or accomplice. Henry Emmery was reported for stealing pistols by “the Father of a Woman whom the Prisoner kept,” and “betrayed” also by the woman herself for taking weights from the very pawnbroker to whom he had pawned the pistols (t17200907-16). Robert Lockey asked a fellow journeyman named Vaughan to sell three dozen sword blades he had taken from their master’s shop; Vaughan “confest the Matter” before a justice, after which each accused the other of having “enticed him to do it” (t17210830-3). A simpler story is that of Ruth Jones; taken with a skin of leather under her petticoats, Jones accused Mary Yeomans of having “[given] her the Leather and bid her go away with it” (t17210525-14).

Inducements to finger a partner in crime in early eighteenth-century England were enormous. By turning crown witness an accomplice could avoid prosecution and save his or her own neck, perhaps becoming eligible for a reward (Langbein 158-65). No fellow thief informs on Moll, but not for want of trying: at one point the whole of Newgate is threatening to impeach her (214). Luckily she has never let anyone “know who I was, or where I Lodg’d” (221), but the psychological cost of deliberate anomie, and of the homicidal desires induced by fear, comes out in two of the darkest episodes in the novel. The rash young man gets “his Indictment deferr’d, upon promise to discover his Accomplices” (218), and though he fails to track Moll in time, she goes into hiding and remains under “horrible Apprehensions,” until she receives “the joyful News that he was hang’d” (220). The “Comrade” to whom Moll passes the mercer’s goods is similarly unable to “produce” or “give the least Account” of her accomplice, but the court, considering her “an inferiour Assistant … allow’d her to be Transported.” At once “troubled … exceedingly” for this “poor Woman,” yet anxious lest she manage to buy a full pardon at her expense, Moll is not at peace until her partner has been shipped to Virginia. Indeed Defoe’s protagonist is only “easie, as to the Fear of Witnesses against me” when “all those, that had either been concern’d with me, or that knew me by the Name of Moll Flanders, were either hang’d or Transported” (222-23).

Another type of witness is absent from her story. Many shopkeepers, dealers, and pawnbrokers in eighteenth-century London were happy to buy goods cheaply without asking too many questions. We find few traces of such people in the Proceedings, unless—as in the case of Elizabeth Pool (t17200115-34)—they were indicted for receiving. An exception is “one Beachcrest, a Slopseller at Billingsgate,” who bid Anne Nicholls “bring any thing she could get to him, and he would give her Money for it” (t17211206-2). Law-abiding intermediaries who reported suspicious offers are, for obvious reasons, more visible. Among those in my sample is a Mr Baker, a bookseller who noticed, from the way the titles were pasted into the three books James Codner had sold him, that they must have come from a fellow dealer, and sent to Gustavus Hacker “to know if they had lost such Books” (t17201207-12). A wigmaker who became suspicious when John Cauthrey was willing to take fifteen shillings for a two-guinea wig sent “to enquire after his Character” (t17210525-28). Another wig-thief, Edward Preston, was “taken offering them to Sale” (t17200907-29). When Hannah Conner brought a silver mug to John Braithwait to be weighed, he questioned her persistently until she “at last owned she stole it out of the Prosecutor’s Shop in Canon Street” (t17201207-6). Samuel Dickens had not even noticed that “a Camblet Riding-Hood and 14 Yards of Persian Silk” had gone missing from his shop until a pawnbroker arrived and brought him to Elizabeth Pool, who admitted to having had them from Richard Evans (t17200115-34).

In certain cases, victims went to great trouble to nail a thief, mobilizing numbers of neighbors, intermediaries and artisans. John Everingham, clearly exasperated at having “lost a great quantity of Twist at several times,” got his chance to track Alice Jones down when “one of his Neighbours seeing some of his Goods in Mr. Crouch’s Shop, acquainted him with it.” Everingham found the twist at Crouch’s, followed the trail back through another dealer named Hall, and from Hall to a Mr Rawlinstone, on whose premises he was lucky enough to find “the Prisoner there offering more Goods to sale.” Not content with Jones’s confession before a Justice, plus the testimony of the three intermediaries, Etherington went on to consolidate his case by looking out two artisans who had worked the twist specifically for him (t17200303-4).

No one resembling John Braithwait, Mr Baker or Cauthrey’s wig-maker feature in Moll Flanders. Early on in her criminal career Defoe solves Moll’s marketing difficulties once and for all by providing her with an efficient, generous and devoted fence. Having accumulated a quantity of luxury pickings, she finds out her old friend and “Governess,” the woman who had helped her last lying-in. This resourceful businesswoman has in the meantime conveniently “turn’d Pawn-Broker”—and something more (197-200): receiver, teacher and organizer of a small army of burglars, shoplifters and pickpockets, she closely resembles a character whose shadow has already fallen on our story—that of Jonathan Wild. Luckily for Moll, her governess does not seem to have included informing or thief-taking among her many sources of income; at least in the case of her favorite pupil she will go to great lengths to save her from the gallows. Critics have noticed the maternal role of this and other women in the novel (Chaber 220; Swaminathan 195), but in the world of Moll Flanders any “female support system” cannot but be fragile. When threatened with the gallows the women, like the men, try to send others in their places. Some, as we shall now see, seem strangely determined to watch Moll die for no apparent reason.

2. In the Justice’s Parlour

Those who apprehended thieves in eighteenth-century England did not always march them off to a Justice of the Peace. As with detection and arrest, it was up to private individuals to start the judicial machine rolling. Many chose to let the matter drop, perhaps exacting an apology, informal punishment or compensation. There were strong disincentives to prosecution: costs in time and money, fear of retaliation or unpopularity, and, as in the case of the “Mistress of the House” in Moll’s case, pity. The size of the ‘dark figure’ of unprosecuted crime is by definition a mystery, but in the eighteenth century it was probably “immense” compared to the “tiny but brightly illuminated figure of the indicted” (King 30-32, 132). If Moll now tries to negotiate with her potential prosecutors, it is because she knows that they can, if they wish, let her slip out of the spotlight:

I GAVE the Master very good Words, told him the Door was open, and things were a Temptation to me, that I was poor, and distress’d, and Poverty was what many could not resist, and beg’d him with Tears to have pity on me; the Mistress of the House was mov’d with Compassion, and enclin’d to have let me go, and had almost perswaded her Husband to it also… (272-73)

In begging for mercy, she is running a risk. When Mary Leighton found some of her mother’s ribbon in Margaret Townley’s pocket, Townley “fell down on her Knees and begg’d pardon,” only to have this recounted in court as evidence of guilt (t17200712-4). In Moll’s case the move nearly pays off. The Master is about to capitulate when he is prevented by the fait accompli of his tough and independent-minded maids: “the saucy Wenches were run even before they were sent, and had fetch’d a Constable, and then the Master said he could not go back, I must go before a Justice, and answer’d his Wife that he might come into Trouble himself if he should let me go” (273). What kind of “Trouble” this broker might have got into is not clear, but he shows a consistent tendency to defer to authority. Now, as “[t]he sight of the Constable” sends Moll “into faintings” (274), discretionary power slips through the master’s fingers.

The mistress, on the other hand, proves a stalwart ally. She “argued for me again, and entreated her Husband, seeing that they had lost nothing to let me go,” a pragmatic consideration to which Moll adds an appeal to self-interest: “I offer’d him to pay for the two Peices whatever the value was, tho’ I had not got them, and argued that as he had his Goods, and had really lost nothing, it would be cruel to pursue me to Death, and have my Blood for the bare Attempt of taking them” (273). This offer to pay for goods “not got” constitutes an invitation to “turn a theft into a purchase,” an illegal way out of the judicial corridor, but one probably used frequently (Tickell 307). The journeyman John Cauthrey (t17210525-28) hoped to be able to “make a debt of it” when confronted by his master with having stolen wigs from his shop. In law the fact of having “lost nothing” was not supposed to exempt from punishment: Giles Jacob’s A New Law Dictionary of 1729 (qtd. by Starr 392n.) defined all offences in terms of “Intent to commit some Felony, whether the intent be executed or not.” Among my Old Bailey accused there are, however, none arraigned for intending to steal; Moll astutely reminds mistress, master, constable and then justice, that she had not “carried any thing away.”

She also stresses that she “had broke no Doors,” a circumstance which should have saved her from being charged with house-breaking in the presence of the owners, an offence regarded seriously for involving violation of private property and “putting in fear.” Moll is well-informed on legal technicalities (Swan 150-57)—but also on discrepancies between theory and practise. Jacob declared house-breaking to include lifting up a latch on the way out (qtd. by Starr 382n.); but how many were actually charged on that basis? Moll’s defence seems to have persuaded not only Mistress and Master, but even the Justice himself, now “enclin’d to have releas’d me.” Then, once again, her escape hatch is slammed shut by the maids, one of whom now firmly takes the lead: “the first saucy Jade that stop’d me, affirming that I was going out with the Goods, but that she stop’d me and pull’d me back as I was upon the Threshold, the Justice upon that point committed me, and I was carried to Newgate; that horrid Place!” (273). How Moll’s hearing before this justice compares with those experienced by my contingent of real shoplifters is hard to deduce from the Proceedings, except in one respect. Moll’s persistence in defending herself distinguishes her from ten in my sample who confessed before magistrates.[9] James Codner seems to have hoped to earn “Favour” by so doing (t17201207-12). Hannah Conner and Richard Evans must have regretted having given way; when their confessions were read in court they retracted, but were found guilty nonetheless (t17201207-6). In obtaining confessions justicial hearings fulfilled the official function of the pre-trial procedure as described by Langbein: that of helping make the strongest possible prosecution case and thus reinforce the citizen’s role in law enforcement (40-43). The magistrate was meant by law to “take examination of such Prisoner, and information of those that bring him, of the fact and circumstance … as much thereof as shall be material to prove the felony” (2&3 Phil & Mar., c.10, qtd. in Langbein 41).

These hard-line instructions were, however, contested by commentators as authoritative as Blackstone, and contradicted by recommendations that magistrates act as peace-makers in the community; in practice they were often ignored (King 88-93). Beattie has shown that, in London especially, the nature of the preliminary hearing was changing, allowing more accused felons to be released (Policing and Punishment 106). Rather than send cases on for trial, magistrates could choose one of four options, three of which would have been available in a case like Moll’s.[10] Her J.P. could have treated her offence as a minor one, such as trespass, and used his summary powers relating to vagrancy and the disorderly poor to commit her to a house of correction and whipping (King 132).[11] Alternatively he could have mediated a settlement between victim and accused; Anthony Johnson has refused Moll’s offer of payment, but might have given way if encouraged to be lenient by an authority. The last option, that of discharging the accused for want of evidence, came to be used commonly later in the eighteenth century, especially by energetic investigators like the Fieldings, and under pressure from the attorneys who took an increasing part in pre-trial hearings. In Defoe’s time this was rare, however, and according to Beattie, impossible when a witness swore to a felony charge. By “affirming that I was going out with the goods,” number one “saucy jade” has taken control, leaving the magistrate with little choice but to push Moll “on up the corridor” toward Newgate, the Old Bailey and Tyburn. His clerk would have taken down the testimony of accuser and accused, ‘freezing’ the evidence in the form of written depositions which would be handed in when the assizes were convened at the Old Bailey. For the interval the magistrate would bind over prosecutors and their witnesses on pain of £40 penalties designed to ensure that they did not change their minds about testifying, and commit the accused to gaol to prevent her from absconding (Beattie, Crime and the Courts 269-74, 281).


3. Tampering with the Evidence

This is precisely what happens to Moll. Back in the prison where she was born, accused of a crime remarkably similar to her mother’s “borrowing three pieces of fine Holland, of a certain draper in Cheapside” (8), she comments wryly: “I was now fix’d indeed.” Over the coming weeks the prosecutor will remain free to strengthen his case, perhaps persuading witnesses to testify to fact, or to the ownership of the property stolen. It would have been during this interval, presumably, that John Everingham sought out his twist-makers, while Alice Jones would have remained locked up, reliant on the advice of fellow jailbirds, ‘Newgate Attorneys,’ and visiting friends for help in preparing to face her accusers (t17200303-4).

In theory, those charged with felonies in eighteenth-century England were not meant to prepare for trial at all, since spontaneity was supposed to allow juries a clear perception of guilt or innocence. But the Proceedings give us clues as to how prisoners might get some sort of defence together (Beattie, Crime and the Courts 441-46; King 230). At her trial Margaret Elson (t17201207-9) “called one to prove” her explanation of why she had been in a coach with John Abraham and a stolen 108lb mortar; she must have got word to this person from Newgate. She is the only one to have sought a witness to fact; most had to fall back on testimony to reputation, which was thought important. James Cawthrey had offered the man guarding him five shillings for “a good Character” (t17210525-28).

Cawthrey’s offer was rejected, but eight of my sample found several each to speak for them.[12] Only in the two cases in which insanity was pleaded does the Proceedings tell us what these witnesses actually said in court. Of Mary North one “said he believ’d her Lunatick … Another who deposed that she had 700 l. to her Portion, but marryed an ill Husband who had brought her very low, and believed this to be her first Fact” (t17200303-10). On behalf of James Codner a Mrs. Harris stated that she “had known him from a Child,” and a Mrs. Simpson, who “knew him well,” also “observed him to be out of his Senses for Two Months before this matter happen’d and that he was a sober good Man before.” Insanity pleas tended to be successful with judges and juries, and the word of established neighbours and of employers was especially persuasive (King 304, 309).   Codner’s Master deposed

that he found him disorder’d in his Mind, and that he was forcd for 2 Months before this Fact to employ another in his Room; that he let him come to him however, and imployed him in some little matters now and then; that before his Disorder he found him very Honest having entrusted him frequently. (t17201207-12)

How influential was character testimony in general? The Proceedings reporter tends to note its absence in negative terms. Mary Hughes had “none to her reputation,” and was condemned to death (t17200115-40). On the other hand, both Edward Preston (t1720907-29) and Alice Jones (17200303-4), neither of whom called any witnesses, received the lighter sentence of transportation. To some, character witnesses seem to have done no good at all. Katherine Crompton “called several to her Reputation: but the Evidence being very full, the Jury found her Guilty. Death.” Hannah Conner’s trial, reported in almost identical terms, ended with a death sentence, though she was subsequently respited for pregnancy. Margaret Elson and Elizabeth Simpson are the only accused in my sample to have been fully acquitted on the basis of defense testimony. In other cases a good character may have helped mitigate verdicts, or influence judges favorably. The receiver Elizabeth Pool was found guilty for a lesser offence and transported, while the man with whom she was tried, Richard Evans, had his death sentence respited on condition of undergoing experimental inoculation for smallpox. Codner, so strongly supported by neighbours and Master, got away with being burnt in the hand. The “26 Ells of Dowlas Cloth. value 33 s.” taken by Mary North was down-valued by the jury to 4s.10d, which saved her from a death sentence, while David Pritchard’s 28 yards of crape were valued at only 10d, letting him off with a whipping.

Moll might have hoped for a similar sentence, but for the fact that she has “no Friends” (281), certainly none likely to make a good impression in court. Her Governess is an underworld habitué who has quite other ideas about the “proper methods” of getting people off the judicial hook:

first she found out the two fiery Jades that had surpriz’d me; she tamper’d with them, persuad’d them, offer’d them Money, and in a Word, try’d all imaginable ways to prevent a Prosecution; she offer’d one of the Wenches 100 l. to go away from her Mistress, and not to appear against me; but she was so resolute, that tho’ she was but a Servant-Maid at 3 l a Year Wages or thereabouts, she refus’d it, and would have refus’d it, as my Governess said she believ’d, if she had offer’d her 500 l. Then she attack’d the tother Maid, she was not so hard-Hearted as the other; and sometimes seem’d inclin’d to be merciful; but the first Wench kept her up, and chang’d her Mind, and would not so much as let my Governess talk with her, but threaten’d to have her up for Tampering with the Evidence. (276-77)

One of the “illegal tunnels” out of Peter King’s judicial corridor, tampering with the evidence, which in theory included any kind of endeavour to dissuade a witness, was punishable by imprisonment and a large fine (Jacob, qtd. by Starr 390n), so it is not surprising that the Governess desists when threatened with being ‘had up.’ Less comprehensible is the iron resolution of a maid-servant who refuses the equivalent of thirty-three years’ wages rather than let an unsuccessful thief go free. Defoe never has Moll even hint at why this woman is so adamant. There is no mention of rewards, but nor is it suggested that she is driven by a sense of public service or reforming zeal. She could hardly have been impelled by a desire to please her employers, who are at best lukewarm about this prosecution.

Even now, the mistress continues to argue in Moll’s favour, and though her husband rejects the Governess’s blandishments, it is for a puzzling mix of reasons:

the Man alledg’d he was bound by the Justice that committed me, to Prosecute, and that he should forfeit his Recognizance.

My Governess offer’d to find Friends that should get his Recognizances off of the File, as they call it, and that he should not suffer; but it was not possible to Convince him, that could be done, or that he could be safe any way in the World, but by appearing against me. (277)

Seemingly unconcerned about the ethics of getting recognizances “off of the File,” this prosecutor worries only that the Governess’s “Friends” (presumably malleable clerks to the court) will not succeed, and that he will be left out of pocket. It is true that the sum he would have pledged at Moll’s pre-trial hearing could have been huge (£120, £40 each for himself and the two maids), though King finds that courts were lenient about enforcing such payments; one in ten of his sample prosecutors dropped out before the trial (43-44). In my Old Bailey sample only Daniel Veal (for his second indictment, t17211206-76) was acquitted because “no Evidence” appeared against him—but then the Old Bailey seems to have been trying to stamp down on “no shows” at this time. On December 6, 1721, while Defoe would still have been at work on Moll Flanders, the bench ordered that “All Persons that have not attended the Court in the Trials of those Prisoner [sic] whom they were bound to Prosecute, are to have their Recognizances Estreate” (s17211206-1).

With the failure of her Governess’s efforts to buy off the prosecution, Moll begins to lose hope: “so I was to have three Witnesses of Fact against me, the Master and his two Maids, that is to say I was as certain to be cast for my Life as I was certain that I was alive” (277). Against “three Witnesses of Fact,” she assumes that she has no chance: “I had a Crime charg’d on me, the Punishment of which was Death by our Law; the Proof was so Evident, that there was no room for me so much as to plead not Guilty; I had the Name of a Old Offender, so that I had nothing to expect but Death in a few Weeks time …” (278-79). Early readers acquainted with the procedures by which “our Law” was applied would have known that Moll’s fate is not yet sealed. She does not yet know what offence she will be charged with in court—it could yet be the non-capital crime of petty larceny[13]—nor is it clear that the “Name of an old Offender” has in fact caught up with her, or indeed under what name she is being prosecuted (Gladfelder 129). Moll has now has taken yet another step along Peter King’s grim corridor, but she has by no means passed all the possible exits to safety.


4. A Plain Case?

First among these, that “Proof” Moll labels “Evident” has yet to be vetted by a grand jury. Throughout the eighteenth century grand juries continued to play an important role in filtering out weak and malicious prosecutions (Beattie, Crime and the Courts 318-19). This body of twenty or so men of property, most of them experienced jurymen and many themselves magistrates, must now hear the sworn testimony of Johnson and his maids, and either find the bill of indictment “vera,” sending Moll to trial, or “ignoramus,” in which latter case she will be discharged.

Grand jury verdicts were not foregone conclusions: a surprising number of bills were thrown out (Beattie, Crime and the Courts 403). Their deliberations remain “shrouded in mystery,” but they would have been influenced by factors such as how seriously they considered the offence, perceptions of the state of crime and of economic conditions, and any prior knowledge of the offender (Beattie, Crime and the Courts 327; King 221). No defence testimony will be heard however, so Defoe’s early readers would have understood why Moll’s indefatigable Governess now goes to work behind the scenes: “a true Friend, she left me no Stone unturn’d to prevent the Grand Jury finding [the Bill and finding] out one or two of the Jury Men, talk’d with them, and endeavour’d to possess them with favourable Dispositions, on Account that nothing was taken away, and no House broken, etc.” (282).[14] Again the usual arguments seem about to succeed, but again crumble in the face of direct testimony: “all would not do, they were over-ruled by the rest, the two Wenches swore home to the Fact, and the Jury found the Bill against me for Robbery and Housebreaking, that is, for Felony and Burglary” (282). For the third time the maids succeed in slamming shut a door to safety. One of Moll’s keepers reports the Newgate consensus as to her prospects: “They say, added he, your Case is very plain, and that the Witnesses swear so home against you, there will be no standing it … indeed, Mrs. Flanders, unless you have very good Friends, you are no Woman for this World.”

Yet is this case so “very plain”? Howard Koonce has accused Moll of getting in a muddle, but she is not the only one who seems confused here. The bill of indictment seems to equate the usually violent crime of “robbery” with the generic “felony,” and “house-breaking” (a day-time crime) with the more serious night crime of “burglary.” As to house-breaking, Moll has always insisted that she had entered through an open door, and was leaving the same way, so that we do not expect such a charge, even as so broadly defined by Giles Jacob’s Dictionary. Blackstone was to complain about lack of clarity in the concept of burglary (Beattie, Crime and the Courts 162): should we attribute the unclear wording of this indictment to a general legal haziness, or is Defoe telling us that Johnson deliberately opted for the tougher charges—and if so why? Surely not under the influence of his maid, however fiery? Could it be the Grand Jury which has introduced the muddle? Has Defoe deliberately entangled the matter, and does he expect his readers to notice?

The Proceedings are of no help to us here, for they do not specify under which statute a prisoner is being charged. But Moll’s prosecutor, or someone, does seem to have over-reached himself here—or so Moll sees it, we may deduce from the manner in which, after many weeks in prison, she faces her accusers in the most public of judicial spaces.


5. Moll Speaks

First her arraignment, the day before the trial. Only now, and in accordance with the practice of not allowing the accused time to prepare a story for the jury, is Moll told the precise charge against her: “I was indicted for Felony and Burglary; that is, for feloniously stealing two Pieces of Brocaded Silk, value 46 l., the goods of Anthony Johnson, and for breaking open his Doors” (284). To this she has no hesitation about pleading “not Guilty, and well I might … I knew very well they could not pretend to prove I had broken up the Doors, or so much as lifted up a Latch” (284).

Moll’s self-confidence sets the tone for her comportment in court next day. The format for her trial is quite unlike that of the modern adversarial stand-off between professional barristers, in which accused and judge speak hardly at all, in which evidence is highly-regulated, and defendant presumed innocent until proved guilty beyond reasonable doubt. In the ‘accused speaks’ trial described by Langbein (48-61), the prisoner was meant to address the jury directly and spontaneously, conveying as much by his or her aspect and manner as by his or her words. Expected to challenge the prosecutor’s version of what happened and, if innocent, be able to explain to the satisfaction of the jury how he or she came to be involved, defendants could call witnesses, but they testified unsworn, and counsel was not permitted: legal learning and studied eloquence would supposedly obscure a jury’s unmediated perception of the naked truth.

So much for the theory. In practice, Beattie suggests, most of the accused were men and women

not used to speaking in public who suddenly found themselves thrust into the limelight before an audience in an unfamiliar setting—and who were for the most part dirty, underfed, and surely often ill—did not usually cross-examine vigorously or challenge the evidence presented against them. (Crime and the Courts 50-51)

The impression we gain from Proceedings reports of 1720-21 shoplifting trials is fairly consistent with Beattie’s little sketch. Alice Jones, Henry Emmery, and Edward Preston are all said to have had “nothing to say” for themselves (t17200303-4; t17200907-16; t17200907-29). Katherine Crompton merely “denied the Fact” (t17200907-30); Mary Hughes “had nothing to say in her Defence but a bare denial of the Fact” (t17200115-40); and Richard Evans denied everything, including his confession: “he did not know what he said before the Justice” (t17200115-34).

The Proceedings reporter evidently construed having “nothing to say” as evidence of guilt, and perhaps juries did also. No wonder most prisoners did try to say something. Edward Corder, rather feebly, “laid in his Defence, that he was Drunk, and knew not what he did” (t17211206-6). Others offered an alternative version of events, but it is they who would have borne the burden of proof, and few of their stories were believed. John Abraham pleaded that he had had his huge mortar “of a Gentleman out of the Country, who desired him to sell it for him; but could not prove it” (17201207). Hannah Conner had confessed to stealing a silver mug, but “on her Tryal denied that she stole it, saying as at first, that a Man desired her to weigh it for him, (but could not prove it)” (t17201207-6). John Scoon “in his Defence laid he won the Chain at Southwark Fair, but could bring no proof of it” (t17211206-3). Mary Atkins, perhaps more plausibly, claimed that James Bartley, the servant who had followed and searched her, “had been in her Company several times, asked her to come to him and he would give her something, pay his Master for it; that accordingly she went, and he gave her the Goods she was now charged with”; but then, having “called none to prove it,” she was found guilty (t17210525-38). The only accused who seems to have convinced the jury (and reporter) is Elizabeth Simpson who, besides calling several to give her a “very good character,” gave a detailed account of her shopping expedition with Ruth Jones; unlike Jones, who had little to say for herself, Simpson was acquitted (t17200115-3).

How does Moll’s behaviour at the bar compare with that of her flesh-and-blood counterparts? Like them, she has no counsel; unlike many, she has no character witness either. As for speaking for herself, her account of life in Newgate, rapidly reducing her and all its inmates to a stone-like state, “Stupid and Senseless, then Brutish and thoughtless” (278), would lead us to expect a no-better-than-average performance—if it were not for her proven ability to rise to the toughest of challenges. When “brought to my Tryal” on the Friday, she is fresh and vigorous: “I had exhausted my Spirits with Crying for two or three Days before, that I slept better the Thursday Night than I expected, and had more Courage for my Tryal, than indeed I thought possible for me to have” (284). Moll faces her moment in court as a test of personal courage, strength and above all of her ability to give “good words.” She is so eager to address the jury that the judges have to explain: “the Witnesses must be heard first, and then I should have time to be heard.”

The witnesses are, of course, the “hard-Mouth’d Jades.” Moll reports their words carefully:

tho’ the thing was Truth in the main, yet they aggravated it to the utmost extremity, and swore I had the Goods wholly in my possession, that I had hid them among my Cloaths, that I was going off with them, that I had one Foot over the Threshold when they discovered themselves, and then I put tother over, so that I was quite out of the House in the Street with the Goods before they took hold of me, and then they seiz’d me, and brought me back again, and they took the Goods upon me … (285-86)

Speaking impromptu, as she must, Moll says nothing to refute the ‘aggravating’ circumstance of the goods being “hid … among my Cloaths,” but pins much on the liminal position of her foot (or feet?) at the moment she is grabbed: “I believe, and insisted upon it, that they stop’d me before I had set my Foot clear of the Threshold of the House” (285). Her main defence, however, consists of the two negative arguments she has been offering throughout, plus an ingenious new explanation of what she had been doing in Anthony Johnson’s house:

I pleaded that I had stole nothing, they had lost nothing, the Door was open, and I went in seeing the Goods lye there, and with Design to buy, if seeing no Body in the House, I had taken any of them up in my Hand, it cou’d not be concluded that I intended to steal them, for that I never carried them farther than the Door to look on them with the better Light. (285)

This story sounds plausible enough, as Moll had never been clear about the nature of the space she had entered;[15] but “[t]he Court would not allow that by any means, and made a kind of Jest of my intending to buy the Goods, that being no Shop for the Selling of any thing.” The Judge’s joke opens the way for the maids to add their own “impudent Mocks” on the need for more light: they “spent their Wit upon it very much; told the Court I had look’d at them sufficiently, and approv’d them very well, for I had pack’d them up under my Cloathes, and was a going with them” (284-85).

No holds are barred in this battle of wits: mockery plays its part alongside straight affirmation of fact, fine distinctions and logical analysis. Less neatly and sequentially-ordered than it would be a modern trial, testimony is given, challenged and counter-challenged in a contest for the jury’s favor in which the judges act as not very impartial umpires (Beattie, Crime and the Courts 342). A true oral ‘altercation’ between contestants, Defoe’s fictional trial exemplifies Langbein’s model of common law procedure as it was before the lawyers took charge. The witnesses’ words come through clearly, with Moll resembling Langbein’s articulate challenger more closely than Beattie’s feeble defendants. Their performances realize in fiction a key moment in the ideal process of English criminal justice in the early eighteenth century.[16]

In the last phase of her trial Moll is once more called on to speak in public for herself. She has been “found Guilty of Felony, but acquitted of the Burglary” (285), the acquittal being, as Moll comments bitterly, “but small Comfort to me, the first bringing me to a Sentence of Death, and the last would have done no more” (285). By the standards of her time the verdict is a harsh one. In general Old Bailey juries acquitted around 40% of all those charged, whereas less than 19% of my sample was found not guilty. Moll’s jury has also failed to apply any of the mitigating options commonly used to avoid death sentences for non-violent crimes. It has not downgraded the capital felony charge to non-capital larceny (Beattie, Crime and the Courts 428), nor has it apparently brought the value of the goods stolen below the five shillings for which a death sentence was mandatory, as they did in the trials of a full seventeen of Moll’s real counterparts. Eschewing these outcomes, Defoe sends Moll to join the small group of the six actual shop-lifters who, out of the thirty tried and found guilty at the Old Bailey in 1720-21, were condemned to death.[17]

The fictional sentencing scene is one of high drama. This is how Moll faces her judges for the last time:

The next Day, I was carried down to receive the dreadful Sentence, and when they came to ask me what I had to say why Sentence should not pass, I stood mute a while, but some Body that stood behind me prompted me aloud to speak to the Judges, for that they cou’d represent things favourably for me: This encourag’d me to speak, and I told them I had nothing to say to stop the Sentence; but that I had much to say, to bespeak the Mercy of the Court, that I hop’d they would allow something in such a Case, for the Circumstances of it, that I had broken no Doors, had carried nothing off, that no Body had lost any thing; that the Person whose Goods they were was pleas’d to say, he desir’d Mercy might be shown, which indeed he very honestly did, that at the worst it was the first Offence, and that I had never been before any Court of Justice before: And, in a Word, I spoke with more Courage than I thought I cou’d have done, and in such a moving Tone, and tho’ with Tears, yet not so many Tears as to obstruct my Speech, that I cou’d see it mov’d others to Tears that heard me. (285-86)

Defoe manages Moll’s transition from silence to eloquence carefully. Her offence is not clergyable, and she is too old to follow her mother’s example and claim pregnancy (8), so she has indeed “nothing to say to stop the Sentence.” But as to “bespeaking mercy” she is eloquent, once prompted to speak by that mysterious “some Body” standing behind her.[18]  This person is clearly well-versed in court practice: her judges could indeed “represent things favourably” by including Moll’s name in the list of those deemed to deserve ‘administrative’ pardon which, at the end of every session, they sent the secretaries of state (Beattie, Policing and Punishment 288). Rehearsing the mitigating “Circumstances,” she adds new emotional force to her appeal. Thick with verbs of asking, speaking, representing, telling, saying and hearing, particulars of tone and gesture, her report foregrounds the orality and theatricality of her speech. It is a masterly performance, one that moves some to tears, but apparently not the decision-makers:

THE Judges sat Grave and Mute, gave me an easy Hearing, and time to say all that I would, but saying neither Yes, or No to it, Pronounc’d the Sentence of Death upon me; a Sentence that was to me like Death itself, which after it was read confounded me; I had no more Spirit left in me, I had no Tongue to speak, or Eyes to look up either to God or Man. (286)

The ‘accused speaks’ trial thus concludes with the judges “pronouncing” their “Sentence,” the condemned woman unable now to use her tongue, or even make the traditional gesture imploring divine mercy. The contrast between this fictional account and the bare lists of names offered by the Proceedings is marked. At end of the four-day session held in early September 1720, for example, readers were told merely that:

           The Tryals being over, the Court proceeded to give Judgment as followeth;

Receiv’d Sentence of Death, 10.

James Wilson , John Homer , Edward Wright , James Holliday, James Norris , Henry Emmery , Robert Jackson , Katharine Crompton, John Tomlimson, and Anthony Goddard. (s17200907-1)

We hear nothing here of judge’s warnings or vindications of the law, or of prisoners’ pleas for mercy, and are given no sense of solemn ritual. As with defence statements, this silence does not prove that nothing was said, though later in the century there were complaints about the “desultory” manner in which sentencing was conducted (qtd. in King 336). As to these prisoners, surely a few of the ten condemned that day would have had something to say in the hope of gaining at least a respite. Three of the six shoplifters sentenced to die were certainly reprieved, and it would have been at this stage that they could have put their cases to the bench. Two of the women (Conner and Jones) must have ‘pleaded their bellies,’ for they were respited for pregnancy, and presumably there was an exchange in which Evans agreed to undergo medical experiment and had his death sentence remitted. We do not know what happened to Mary Hughes (t17200115-3), Henry Emmery (17200907-16) or Katharine Crompton (t17200907-30), but there is no trace of them in the extant Ordinary’s Accounts for the months following their trials, so they may have got off. Of the thirty in my sample who were accused and found guilty of shoplifting none was certainly hanged, and twenty-seven were definitely not.

By far the majority of the latter, twenty-two, were sentenced directly to transportation.  Moll too will escape the fatal tree and be sent to Virginia, though only in extremis. She is evidently not on the judges’ list recommending ‘administrative’ pardons, for her name is on the dead warrant sent down to Newgate twelve days after her trial (289). In the meantime, however, she has been brought to true repentance by the good minister sent by her Governess. It is he who obtains a last minute reprieve (290), giving Moll time to make “but not without great difficulty … an humble Petition for Transportation” (293).[19] Her petition is granted, though we are not told on what grounds, but her trial judges would have been consulted, and one wonders whether Moll’s eloquence in court had not contributed to some extent. Perhaps the “easy hearing” she receives from her Old Bailey judges stands metonymically for the “easy reading” we, throughout the novel, accord her many “good Words.”


6. Credible, surprising, edifying?

Where does this leave Defoe’s narrative of the prosecution of Moll Flanders? How does it compare to the story we have extrapolated from reports of trials of real thieves going through London’s central criminal court in the early 1720s? And how might we interpret Defoe’s adhesion to or divergence from the expectations readers of those reports would bring to Moll’s story?

On the whole, Defoe’s account of the prosecution of Moll Flanders would not have grossly violated early eighteenth-century assumptions about who might do what, when, where and how at the scene of a theft and subsequently. She is caught by people on the spot, prosecuted by her victim and goes through the pre-trial procedure as laid down by law. A bill of indictment against her is found true by a grand jury, and before a petty jury she directly confronts the witnesses against her according to the old ‘accused speaks’ trial format. If in the end she is convicted but avoids execution, her salvation is accomplished according to standard pardoning procedure, enabling her to join the large numbers of transported property offenders.   By telling us what nearly happens to her, or happens to her associates, Defoe extends his coverage of the probable; he has Moll avoid the usual methods of fencing stolen goods, hinting at the dangers that lay that way, and he makes her live in dire fear of being tracked down by accomplices, thus pointing to ways of catching thieves that were commonly used and reported in his time.

Yet as we have seen, Moll’s story includes silences and emphases which detract from rather than reinforce credibility. Years ago J. Paul Hunter remarked that even in the midst of verisimilitude we long for the marvelous, the strange and surprising (30-34), and Wolfram Schmidgen recently argued that we should turn to Defoe less for realism than for the various and surprising (96). Hunter also insisted that we take the didactic intentions of eighteenth- century novels seriously, recognizing that they respond to the needs and desires of their readers (ch.11). When Moll’s editor insists that we “make the good Uses” of her life (2), and learn something “from every part,” he means us to read for practical instruction in crime management as well as for moral and religious guidance (4). Can either or both of these counsels help us to “know how to Read” Moll’s progress along his or her route from arrest to committal, from committal to trial, and from trial to punishment or pardon?

We have noticed, for instance, that Defoe excludes from his cast the professional thief-takers who sent many robbers and burglars to their deaths, and who did not turn up their noses at the chance of profiting from the occasional shoplifter. I suspect that he did not eschew these figures out of fear that the reader might find them dull and predictable, but because he preferred not—at least not here—to bring to his public’s attention the role played by blood money in the administration of English justice. The uncertain wording of Moll’s indictment raises the prospect of a turn in her favor and hence an element of suspense, but also warns potential prosecutors to take care in framing their charges. If the verdict against her is more severe than those usually handed out to women shoplifters, this too adds tension and suspense, but also reinforces the warning to thieves which was certainly an item on Defoe’s agenda. It is also a necessary prelude to a death-sentencing scene for which there is no equivalent in the Proceedings, one which adds dramatic interest, but also magnifies the solemnity of criminal court practice.

Perhaps most surprising of all Defoe’s emphases, however, is the clarity and force with which he amplifies the voices of plebeian women as they negotiate with constables, magistrate, and grand jurymen, and fight out their battle for the hearts and minds of the Old Bailey bench and jury. Anyone who followed the trials of petty thieves in the Proceedings would surely have been struck by the energy, intelligence and pathos with which an uneducated, elderly shop-lifter argues her own defense in every “room” along the corridor of prosecution, and especially in that theatrical Sessions House. He or she might also have been struck by the Governess’s tenacious negotiating with prosecution witnesses and grand jurymen. Perhaps even more striking would have been the ways in which two maid-servants dominate the process of prosecution, not merely grabbing Moll at the scene of the crime but fetching the constable of their own initiative, keeping the Justice of the Peace to the rule book, defying their mistress and forcing a reluctant master first to indict for burglary a woman taken in a “bare Attempt,” and then, in defiance of all claims to compassion, never mind gender solidarity, and with no prospect of material benefit, persist with the case right through to the shadow of the gallows. We know from social history—such as Lawrence Stone’s study of divorce cases Broken Lives, and Carolyn Steedman’s Labour’s Lost (30)—that early modern law allowed (and sometimes forced) many ordinary and illiterate people to speak of their experiences in a wide range of contexts. Paula Humfrey, who has studied defamation suits and settlement hearings in which domestic servants deposed has called them ‘highly visible participants of public life’ (29). Perhaps these wenches’ bellowings would have surprised Defoe’s readers less than they do us now. But it is probably still fair to say that his telling of the prosecution and trial of Moll Flanders foregrounds the active and articulate roles played by women near the bottom of society in the practical administration of justice in early eighteenth-century England.

If so, questions arise not only about Defoe’s rhetorical purposes, but also about the part he may have played in changing the way law enforcement was narrated. Did Moll Flanders—and Colonel Jack too—influence the representation of actual judicial process? In the early 1720s the Old Bailey Proceedings were still meagre publications of four to nine pages from which the actual words of witnesses were almost wholly absent; Moll Flanders is a reporter ahead of her time, anticipating the verbatim transcriptions and dramatic presentation of evidence that begin to be included from the end of the decade in which she appeared on the London scene. Did Defoe’s full, first-person account of an ordinary thief fighting for her life help bring about that development, and stimulate the growth of critical interest in testimony, its value and its reliability? My enquiry started from the hypothesis that the Proceedings journalist could have been of help to a master of fictions—but that master of fictions may also have been of help to the Old Bailey reporter, and to the long line of his successors in the narrating of true crime, its prosecution and punishment.

Ca’ Foscari University of Venice


NOTES

[1]   I am most grateful to Robert Shoemaker and Shelley Tickell for reading so carefully an earlier version of this essay, and to the Digital Defoe referees for precise and useful suggestions. I would also like to thank Danièle Berton and the research group who organized the colloquium “Témoigner: De la Renaissance aux Lumières” at the Université Blaise Pascal in November 2011; this essay grew out of a paper presented on that occasion and a French version of it is forthcoming in the proceedings (Editions Honoré Champion Paris). In its turn the essay will be the nucleus of a book-length study dealing also with Colonel Jack and non-fiction, provisionally entitled Catching Thieves: Defoe and Law Enforcement in Eighteenth-Century England. Paola Pugliatti and Giacomo Mannironi continue to give their invaluable advice and encouragement to this project.

Shoplifting because this is one of Moll’s two specialities. All data on trials are taken from   Hitchcock et al., The Old Bailey Proceedings Online, 16741913. My sample of trials consists of those produced by a search on “offense = shoplifting” and limited by date to 17201721—with one exception: I have eliminated t17210113-9, in which Thomas Knight was found guilty of stealing £6666 5s worth of jewellery from the shop of the well-known ‘toyman,’ William Deard (Battestin 55), because Knight used an auger to get into the shop and was surely on trial for burglary. As we shall see, Moll too will be accused of burglary, but she clearly thought she was “stealing privately,” i.e. without breaking in and without being seen. I am grateful to Shelley Tickell for drawing my attention to the crime categorization problems arising from the Proceedings’ failure to state under which statutes prosecutions were brought.

[2]   For a comparison between the Account and the Proceedings, see Faller, Turn’d to Account, and Clegg, “Moll Flanders, Ordinary’s Accounts and the Old Bailey Proceedings,” 108109. Andrea Mckenzie shows that violent crimes were hugely over-represented in the select trials; on the volume most pertinent to Moll Flanders, the 1718-21 Compleat Collection of the Most Remarkable Tryals, see 5254.

[3]   Tickell suggests that some of the new features of shops were in fact designed to prevent shop-lifting (304).

[4]   In chronological order of appearance in court: Elizabeth Simpson (t17200115-3); Thomas Johnson (t17200115-29);   John Tracey (t17200907-02); Margaret Elson (t17201207-9); Ann Wood (t17210113-23); William Moor (t17210525-53); Edward Thomas (t17211206-38); John Nash (t17211206-73).

[5]   Thomas Kingham (t17200303-12); Zephaniah Martin (t17200427-56); Thomas Riggol (t1721071206-73); Ann Nicholls (t17211206-2); John Alcock (t17211206-27).

[6]   Thanks again to Shelley Tickell for pointing out that, since Crompton was seen taking the muslin, she may not have been charged under the 1699 Shoplifting Act, which covered stealing privately, but (since shops were so often parts of houses), under the 1713 law which made stealing goods of over 40 shillings from a house a capital offence, and this could explain her death sentence. The same might apply to Mary Hughes (who was also condemned to death); yet Susannah Lloyd, Margaret Townley and Thomas Rice too were seen taking the goods and were sentenced instead to transportation. It is evident, in any case, that all of them meant to take the goods by stealth so I have treated all five as shoplifting trials.

[7]   All the more strange if, as I am convinced, the True and Genuine Account of the Life and Actions of the Late Jonathan Wild (1725) is by Defoe (Clegg, “Inventing Organised Crime”).

[8]   For detailed comment on these scenes see Faller, Crime and Defoe 15253; Clegg, “Popular Law Enforcement,” 53031.

[9] Thus Richard Evans and Elizabeth Pool (t17200115-34); Susannah Lloyd (t17200303-38); Henry Emmery (t17200907-16); Hannah Conner (t17201207-6); James Codner (t17201207-12); Ann Nicholls (t17211206-2); Robert Lockey (t17210830-3); Edward Thomas (t17211206-38).

[10] The fourth was enlistment in the armed forces.

[11] I am grateful to one of my referees for bringing my attention to chapbook abridgements in which the title pages assert that Moll was “15 Times whipt at the Cart’s Arse”; this was a standard punishment for disorderly women, but Shoemaker has found magistrates committing thieves to houses of correction as well (Prosecution and Punishment 172).

[12] Simpson (t17200115-3); Evans and Pool (t17200115-34); North (t17200303-10); Crompton (t17200907-30); Conner (t17201207-6); Codner (t17201207-12); Pritchard (t17210830-25); Rice (t17211011-5).

[13] If one were to take seriously the claim that Moll’s story was “[w]ritten in the Year 1693,” she would be ahead of history in assuming a clear-cut distinction between capital and non-capital offences; throughout the seventeenth century anyone (even a woman, after 1623), could claim benefit of clergy for many crimes (Beattie, Crime and the Courts 142-43).

[14] Unlike her attempts to tamper with the witnesses, these “endeavourings” do not take the form of bribes, but the phrase may have rung alarm bells with Defoe’s early readers. As G.A. Starr notes (390n), jury corruption was highly topical. In 1721 a bill had been introduced for preventing it, and in March 1722 Defoe was writing optimistically of a “Law lately pass’d” to that effect; Starr finds no such new law reaching the statute book at this time however.

[15] In her first telling of the theft Moll states that “it was not a Mercer’s Shop, nor a Warehouse of a Mercer, but look’d like a private Dwelling-House” (272). Because shops occupying parts of dwelling-places would have been familiar to Defoe’s early readers, her uncertainty is less ridiculous than the judge’s sneer implies.

[16] I am grateful to Robert Shoemaker for reminding me that, because of the scant attention paid by Old Bailey reporters to the defense, Defoe’s account may have been more true to what actually took place in court than the Proceedings.

[17] Mary Jones (t17200115-3); Evans (t17200115-34); Hughes (t17200115-40); Emmery (t17200907-16); Crompton (t17200907-30); Conner (t17201207-6).

[18] Whoever this person is, in trying to help Moll he (or possibly she) is typical of eighteenth-century trial audiences, which in property cases “tended overwhelmingly to favour mercy” (King 256). On the other hand, he may have been one of those ‘Newgate attorneys’ who frequented the courts and prisons in order to pick up clients and keep abreast of current trends (Beattie, Policing and Punishment 396-99).

[19] In Policing and Punishment, Beattie (288-89) distinguishes between special pardons for named individuals, expensive documents inscribed on parchment, and “general” or “circuit” pardons for groups of “poor convicts” held in a particular gaol or gaol of an assize circuit. It would have been onto one of the latter type that Moll’s younger colleague had earlier got her name after “starving a long while in Prison” (Defoe 204 and Starr n3). It often took a long time for such documents to pass under the Privy Seal, so if Moll’s pardon too is of this type, she is lucky in having to wait only two weeks, and in having managed to conceal the wealth she will take to Virginia: those “able to bear the charge of a particular pardon” were supposed to be excluded from circuit pardons. There would indeed have been “great difficulty” in drawing up the petition; of the arguments most frequently successful–old age, youth, infirmity, distressed circumstances, and proof of having “lived in a neighbourly, honest, and orderly manner” (King ch 9)–only the first is available to Moll. The one most likely to have been used by the minister, “signs of reformability” was, according to King, not often successful and was rarely employed (289).


WORKS CITED

Battestin, Martin C. A Henry Fielding Companion. Westport, CT: Greenwood, 2000. Print.

Beattie, J. M. Crime and the Courts in England, 1660-1800. Oxford UP, 1986. Print.

———. Policing and Punishment in London 1660-1750: Urban Crime and the Limits of Terror. Oxford: Oxford UP, 2001. Print.

Chaber, Lois A. “Matriarchal Mirror: Women and Capital in Moll Flanders.” PMLA 97.2 (1982): 212–26. Print.

Clegg, Jeanne. “Inventing Organised Crime: Daniel Defoe’s Jonathan Wild.” Many Voicéd Fountains: Studi di Anglistica e Comparatistica in Onore di Elsa Linguanti. Ed. Mario Curreli and Fausto Ciompi. Pisa: ETS, 2003. Print.

———. “Moll Flanders, Ordinary’s Accounts and Old Bailey Proceedings.” Liminal Discourses, Subliminal Tensions in Law and Literature. Ed. Daniela Carpi and Jeanne Gaakeer. Berlin: De Gruyter, 2013. 95–112. Print.

———. “Popular Law Enforcement in Moll Flanders.” Textus 21 (2008): 523–46. Print.

[Defoe, Daniel]. The Fortunes and Misfortunes of Moll Flanders, Who Was Born in Newgate, and during a Life of Continued Variety for Sixty Years Was 12 Times a Whore, 5 Times a Wife, Whereof Once to Her Own Brother, 12 Times a Thief, 11 Times in Bridewell, 9 Times in the New Prison, 11 Times in Wood-Street Compter, 6 Times in the Poultry Compter, 14 Times in the Gate-House, 25 Times in Newgate, 15 Times Whipt at the Cart’s Arse, 4 Times Burnt in the Hand, Once Condemned for Life, and 8 Years a Transport in Virginia. At Last Grew Rich, Lived Honest, and Died Penitent. [London]: N.p., 1760. Gale. Web. 13 Nov. 2014.

———. The Fortunes and Misfortunes of Moll Flanders, Who Was Born in Newgate, And during a Life of Continued Variety for Sixty Years, Was 17 Times a Whore, 5 Times a Wife, Once to Her Own Brother, 12 Years a Thief, 11 Times in Bridewell, 9 Times in New Prison, 11 Times in Wood-Street Compter, 6 Times in the Poultry Compter, 14 Times in the Gate-House, 25 Times in Newgate, 15 Times Whipt at the Cart’s Arse, 4 Times Burnt in the Hand, Once Condemned for Life, and … Years a Transport in Virginia. At Last … Rich, Lived Honest and Died a Penitent. [London]: N.p., 1750. Gale. Web. 13 Nov. 2014.

———. The Fortunes and Misfortunes of Moll Flanders, Who Was Born in Newgate. And during a Life of Continued Variety for Sixty Years Was 17 Times a Whore, 5 Times a Wife, Whereof Once to Her Own Brother, 12 Years a Thief, 11 Times in Bridewell, 9 Times in New-Prison, 11 Times in Wood-Street Compter, 6 Times in the Poultry Compter, 14 Times in the Gatehouse, 25 Times in Newgate, 15 Times Whip That the Cart’s Arse, 4 Times Burnt in the Hand, Once Condemned for Life and 8 Year’s a Transport in Virginia. At Last Grew Rich, Lived Honest, and Died Penitent[.]. [London]: N.p., 1750. Gale. Web. 13 Nov. 2014.

Defoe, Daniel. The Fortunes and Misfortunes of the Famous Moll Flanders, &c. Ed. G.A. Starr. London: Oxford UP, 1971. Print.

Faller, Lincoln B. Crime and Defoe: A New Kind of Writing. Cambridge: Cambridge UP, 1993. Print.

———. Turned to Account: The Forms and Functions of Criminal Biography in Late Seventeenth- and Early Eighteenth-Century England. Cambridge: Cambridge UP, 1987. Print.

Gladfelder, Hal. Criminality and Narrative in Eighteenth-Century England: Beyond the Law. Baltimore, MD:  Johns Hopkins UP, 2001. Print.

Hitchcock, Tim, Robert Shoemaker, Clive Emsley, Sharon Howard and Jamie McLaughlin, et al., The Old Bailey Proceedings Online, 1674-1913 (www.oldbaileyonline.org, version 7.0, 24 March 2012). Web. 13 Nov. 2014.

Humfrey, Paula, ed. The Experience of Domestic Service for Women in Early Modern London. Farnham: Ashgate, 2011. Print.

Hunter, J. Paul. Before Novels: The Cultural Contexts of Eighteenth-Century English Fiction. New York: Norton, 1990. Print.

King, Peter. Crime, Justice, and Discretion in England, 1740-1820. Oxford: Oxford UP, 2000. Print.

Koonce, Howard L. “Moll’s Muddle: Defoe’s Use of Irony in Moll Flanders.” ELH 30.4 (1963): 377–94. Print.

McKenzie, Andrea. “‘Useful and Entertaining to the Generality  of Readers’: Selecting the Select Trials, 1718-1764.” Crime, Courtrooms and the Public Shere in Britain, 1700-1850. Ed. David Lemmings. Farnham: Ashgate, 2012. 43–70. Print.

Mui, Hoh-Cheung, and Lorna H. Mui. Shops and Shopkeeping in Eighteenth-Century England. Kingston, ON: McGill-Queen’s UP, 1989. Print.

Schmidgen, Wolfram. “Undividing the Subject of Literary History: From James Thomson’s Poetry to Daniel Defoe’s Novels.” Eighteenth-Century Poetry and the Rise of the Novel Reconsidered. Lewisburg, PA: Bucknell UP, 2014. 87–104. Print.

Shoemaker, Robert. The London Mob: Violence and Disorder in Eighteenth-Century England. London: Hambleton and London, 2004. Print.

———. “The Old Bailey Proceedings and the Representation of Crime and Criminal Justice in Eighteenth-Century London.” The Journal of British Studies 47.03 (2008): 559–80. Print.

———. “Print and the Female Voice: Representations of Women’s Crime in London, 1690–1735.” Gender & History 22.1 (2010): 75–91. Print.

———. Prosecution and Punishment: Petty Crime and the Law in London and Rural Middlesex, c.1660-1725. Cambridge: Cambridge UP, 1991. Print.

Starr, G. A. Introduction and Explanatory Notes. The Fortunes and Misfortunes of The Famous Moll Flanders, &c. London: Oxford UP, 1971. vii–xxix, 345–98. Print.

Steedman, Carolyn. Labours Lost: Domestic Service and the Making of Modern England. Cambridge: Cambridge UP, 2009. Print.

Stone, Lawrence. Broken Lives: Separation and Divorce in England, 1660-1857. Oxford: Oxford UP, 1993. Print.

Swaminathan, Srividhya. “Defoe’s Alternative Conduct Manual: Survival Strategies And Female Networks in Moll Flanders.” Eighteenth-Century Fiction 15.2 (2003): 185–206. Print.

Swan, Beth. Fictions of Law: An Investigation of the Law in Eighteenth-Century English Fiction. New York: P. Lang, 1997. Print.

Tickell, Shelley. “The Prevention of Shoplifting in Eighteenth-Century London.” Journal of Historical Research in Marketing 2.3 (2010): 300–13. Print.

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A Metropolis in Motion: Defoe and Urban Identity in A Journal of the Plague Year

Elizabeth Porter

EIGHTEENTH-CENTURY London was a city of sensations: it could be visually appealing and appalling, depending on one’s location and perspective. It was loud, crowded, messy, and often malodorous, inspiring satirical verses from Swift and Gay.[1] At the same time, the metropolis was the epicenter of fashion, commerce, and culture, drawing the wealthy in like a magnet and making the fortunes of merchants and shopkeepers. With a population influx of individuals from a variety of socioeconomic backgrounds, the city grew in unprecedented numbers, creating new sites and attractions for residents and tourists alike. Roy Porter calls the London of this age a “social laboratory in the making of modernity” and pithily claims that “people make cities, and cities make citizens” (5, 7). Scholars such as Miles Ogborn and Roy Porter have discussed the relationship between urban space and identity in eighteenth-century London. Ogborn points to the geographical heritage of “selves and subjectivities,” arguing that one’s geography is just as formative as one’s history (42). With the London metropolis expanding geographically, commercially, and demographically throughout the long eighteenth century, the city inspired and cultivated sensory responses. In part to represent and reimagine these new spaces, literary genres emerged that adapted earlier forms, suggesting, as Cynthia Wall and John Bender have argued, that urban development and the production of literary forms were mutually constitutive.[2] Urban development and movement inspired narrative, producing many genres unique to the eighteenth century, such as journals, tour narratives, and novels, which animated “patterns of… prose” (Wall, “London and Narration” 117).

One reason for the popularity of these forms might be that city inhabitants and tourists needed to (re)familiarize themselves with a disorienting space. To some extent, all London residents and visitors had to learn or relearn London geography and social mores in the eighteenth century. Experts on the history of London discuss the trajectory of the city’s growth in various ways, but the standard narrative is usually as follows: The Restoration drew the gentry to the metropolis, creating a renewed interest in and demand for theatre, art, and material goods. Merchants and shopkeepers benefited from this demand for goods and London became a premiere commercial and shopping center. The wealthy settled in Westminster, expanding the boundaries of London further west until it “no longer made sense to think of London proper and London peripheral” (Porter 67), and the area became more commonly referred to as the West End. Streets were paved and widened, making room for coaches to travel more easily and efficiently. The Great Fire of 1666 partially contributed to this expansion, as it destroyed four-fifths of the original City.[3] With wealthy households settling in London, the demand for permanent, live-in servants had never been higher, leading to a population influx from the laboring-classes. The expansion of the West End, with its ever-increasing number of squares and parks, and the virtual transformation of the East End after the Great Fire of 1666, reshaped London’s topography and required a remapping and a rethinking of these urban spaces. Literary productions, from verse and essays to drama and novels, depicted an active metropolis in which new locations provided new opportunities and challenges for its citizens.[4]

Images of motion abound in London travel accounts, as evident from the works of Daniel Defoe and many of his contemporaries. Motion, as defined in the Oxford English Dictionary, includes the movement of the body, the movement of the senses in processing information, and progression over time.[5] The term motion, then, accounts for the active and perceived movement of space, mind, and body, illustrating the fluidity of the urban space and of the individual within that space.[6] While the metropolis in motion in Daniel Defoe’s A Journal of the Plague Year will be the focus of this essay, it is useful first to contextualize this work by briefly reviewing some of the thoughts on London shared by Defoe’s contemporaries. While not always invoking the keyword explicitly, the following examples illustrate the motion of a bustling city and showcase the way people’s minds and bodies move in response to such stimulation.

Tom Brown’s 1700 account of London records the sensory overload in this bustling and loud city, describing it as a “prodigious and noisy city, where repose and silence dare shew their heads in the darkest night” (29). Making use of the familiar metaphor of the body’s circulatory system to explain the motions of London, he continues: “the streets are so many veins, wherein the people circulate” and these people are “always in motion and activity” (31). The movements of people within the city become inseparable from the motion of the city as a whole, suggesting that bodies become part of the urban structure. Preeminent observer of metropolitan life Richard Steele in Spectator No. 455 (1712) writes about a day of various motions through London where he “roves” by boat and coach, “strolls” from one fruit shop to another in Covent Garden, and “moves” toward the City and “centre of the world of trade” (42-43). His geographic location and method of transportation influence the ways in which he moves and perceives movement around him. Based on his lexicon of motion-related terms, we can discern that the Covent Garden markets allow for the slower-paced movements usually involved in shopping, whereas the City pulls one in with almost centripetal force toward the “world of trade.” Enabled in part by infrastructural progress in London, such as the paving and widening of streets to accommodate coaches and allow for safer pedestrian activity, John Gay produces a comic poem on walking, titled Trivia, or the Art of Walking the Streets of London (1716). In Gay’s mock-pastoral poem, the speaker negotiates the constructs of the early eighteenth-century city, focusing on the “maze” of alleys, the “winding court,” and the “busy street,” and offering tips for avoiding the “saunt’ring pace” of prostitutes in Drury Lane’s “mazy courts and dark abodes” (48-50). The above examples present phenomenological renderings of a city in motion, thereby making their texts not only representations but also products of the city’s development and accommodations.[7]

It is my goal in the pages that follow to shed new light on the ways in which A Journal of the Plague Year contributes to depictions of a fluid, dynamic London by attending to the ways in which Defoe explores and assesses the motions of various “types” of Londoners—the gentry, merchants, laborers, the poor and homeless, servants, and women—in urban space. By attributing specific movements with certain socioeconomic or subject positions, Defoe’s narrative seeks to identify and organize people in an increasingly populated metropolis. Cynthia Wall has argued, quite convincingly, that Defoe’s newly created “grammar of space suggests a grammar of motion” in A Journal of the Plague Year and other urban novels, as well as in A Tour Through the Island of Great Britain. These texts represent urban spaces in motion in ways that did not exist in pre-Fire texts, such as John Stow’s 1598 Survey of London (Literary and Cultural Spaces 111, 95-111).[8] Indebted to Wall’s perspective, I will investigate how Defoe analyzes the motions of various “types” of Londoners as they interact with urban space. Through the course of this essay, it should become evident that Defoe attempts a kind of taxonomy of the Londoner.

Defoe sets A Journal of the Plague Year in the “aggravated epistemological environment of the plague” (Thompson 154-55), in which there is fear and curiosity to know where and why people are becoming infected. This narrative choice provides Defoe with the opportunity to create a schema of London life and a taxonomy of London personalities, largely from the perspective of an upwardly mobile merchant named H.F. The epidemic of the plague reveals that all people are implicated in the disease, just as all are affected by urban development. As George A. Drake puts it, A Journal of the Plague Year “sees others in terms of collectivities,” investigating what “shap[es] their collective spaces” (126). Maximillian Novak has praised this novel for the sympathies H.F. shows to the poor and suffering, claiming that the protagonist’s “all-pervading sympathy” establishes a “pattern for fictional narrators” (“Defoe and the Disordered City” 249-50). As these and other scholars have noted, A Journal of the Plague Year is invested in exploring the experience of Londoners from a variety of class and subject positions, and I argue that we can learn even more about their identities by attending to representations of motions through city spaces. There is a relationship between motion and socioeconomic positions in A Journal of the Plague Year: the rich flee, the poor wander, and H.F., a representative of the merchant class, walks and observes. The plague casts these motions into relief and helps to consolidate emerging ideas of the Londoner in the newly modern metropolis.[9]

Historians of London such as Peter Whitfield and Roy Porter illuminate the degree to which urban space was divided according to socioeconomic status, illustrating the relationship between one’s class position and his or her London location. For the gentry, “[l]arge parts of London were remodeled by a social elite on new and elegant lines which reflected the aesthetic tastes of the time” (Whitfield 65). Defoe’s particular descriptions and precise account of H.F.’s, the narrator’s, residence and travels within London are meant to provide markers of class status and spatial change. As Roy Porter tells us, “the quarters of the new metropolis were less inner and outer than east, central, and west, north and south, distinguished by different manufacturing, commercial, residential, and political complexions” (67). We are offered the exact location of H.F.’s home, which is “without Aldgate about mid-way between Aldgate Church and White-Chappel Bars, on the left hand or north side of the street” (Journal 9). This area is outside the boundaries of the City walls, in the East End, where citizens typically reside. H.F., we learn, is a saddler with a successful business and relationships with transatlantic merchants. Possessing a “family of Servants,” and a “house, shop, and ware-houses fill’d with goods” (Journal 10), H.F. fears losing everything if he abandons London, in spite of the health risks. His status as a merchant and his identity as a citizen rely on his residence in London.

H.F. is our guide through this “aggravated epistemological environment of London,” to use Helen Thompson’s term once again (154). His position as a merchant and citizen seems to make him a likely hero and a trustworthy narrator. Defoe and his contemporaries saw the merchant as an “important culture hero,” imbued with the possibilities for advancement in status and the accumulation of wealth, especially in the decades following the Glorious Revolution (Novak, Daniel Defoe: Master of Fictions 104). As a result of such perspectives, it is not surprising that H.F. serves as the figure of epistemological authority in the novel. Nevertheless, H.F.’s access to plague-ridden areas and his decisive, unafraid movements in a time of chaos and fear position him as a singular character. He expresses a sense of autonomy as he reports on his observations and assessments, all while maintaining a certain distance from the people he encounters and the places he visits. Even when the plague rages through London, he declares that he went “freely” about the streets, even shirking the advice of others to avoid visiting the Aldgate parish pit, a mass grave containing plague-ridden corpses (Journal 58). The theorist Michel de Certeau refers to city-walking as a “spatial practice” that allows for forms of “enunciation” akin to a speech act (96-99). A person can evade restrictions and claim autonomy in urban spaces by determining one’s own distinct paths as he or she traverses the streetscape. In walking the streets, H.F. seems to remain separate from the spectacles he witnesses, observing “dismal scenes,” from “persons falling dead in the street” to “terrible shrieks and skreechings of women” and a “variety of postures” signaling misery, fear, and affliction (Journal 78). H.F’s repeated “curiosity” leads him to pace the streets and view his surroundings. In other words, the motions of his mind (i.e., curiosity) force his body into motion. Staying on the periphery of most scenes, not touching anything or coming into direct contact with other bodies, he positions himself as an observer rather than as a participant in daily life during the plague.

Whereas H.F. feels connected to the environment that houses his business and enables his way of life, the gentry, he asserts, are easily able to flee the metropolis they have helped to create. The gentry, H.F. reveals, are perhaps the most visible population in London, even though they seem the least connected to it, relocating with speed when the plague comes to London. Observing their vehicles and many of their servants leaving, H.F. notes, “the throng was so great, and the coaches, horses, wagons, and carts were so many, driving and dragging the people away” (Journal 176). The motion of exodus is palpable, and it makes it seem as if “all the City was running away” (Journal 176). With all of their vehicles, staff, and material splendor, the gentry are associated with the wealth and commercial success of the metropolis. Although some merchants leave too, including H.F.’s brother, H.F. identifies the rich as people who have no valuable ties to the city, such as businesses or permanent family residents. The gentry are a transient population, fueling the economy through consumption during the court “season” but remaining separate from the everyday work and living environment of London citizens. “Unencumbered with trades and business,” H.F. suggests that the gentry have other options for residence, and are therefore less connected to and dependent on the metropolis (Journal 19).

In fact, H.F. goes to some lengths to show that the arrival of the gentry is a recent phenomenon, and perhaps a dangerous one, as the influx has led to an overcrowded city. “The conflux of the people” to “a youthful and gay court” has fueled a massive trade industry and inspired a population influx from the laboring classes, leading to crowded East End parishes (Journal 20). Around the Restoration, wealthy landowners expanded their estates westward to create planned streets and squares in the style that is now associated with the Georgian period. As early as the 1640s, the Earl of Bedford erected houses on his square in Covent Garden, which were then leased to members of the gentry, leading other property owners around the West End to follow suit (Whitfield 14). This new practice signaled, as Peter Whitfield writes, “a new form of social differentiation in London’s geography—the creation of districts that were exclusive and superior, and with them the sense that to live there flattered people’s image of themselves” (57). The gentry helped to stimulate the market by generating a demand for goods and services, yet as Defoe suggests through H.F., they could flee and relocate with ease: “The richer sort of people, especially the Nobility and Gentry, from the West-part of the City throng’d out of Town, with their Families and Servants in an unusual manner” (Journal 9). The word “throng’d” is repeated again in reference to the abrupt and highly visible exodus of the wealthy. Although the gentry may have contributed to the making of a more modern London, they are not tied to it. The motion of fleeing and escaping signals this detachment.

Since most of the gentry left London at the plague’s outbreak, H.F.’s discussion of servants mainly concerns those employed by upwardly mobile citizens of London. After all, as Novak informs us, those who could afford to pay five to seven pounds per year had at least a few servants (Daniel Defoe: Master of Fictions 625). During this time, servants were under special scrutiny, as they were particularly feared as carriers of infections, due to their direct contact with potentially “distempered people” in marketplaces and other public sites of exchange (Journal 157). H.F. names locations such as “bakehouses, brewhouses, and shops,” where servants would be sent for “necessaries,” and could encounter those with the “fatal breath,” or plague (72). H.F. attributes the spread of the plague to the city-wide need for people to make purchases in marketplaces. Defoe’s comments on servants reflect the growing historical trend to employ household servants, especially in an increasingly commercial society in which merchants were earning more money and purchasing luxury items. Bridget Hill’s work on domestic servants reveals that members of this often “invisible” population in history and literature were “ubiquitous” in eighteenth-century England, delivering messages, cleaning, and attending their employers on business and social calls (1). More servants resided with employers, as opposed to performing itinerant labor, yet the system was not solidified enough to offer stability. Often servants were dismissed for arbitrary reasons and then were at risk for homelessness or prostitution. Even if they retained their positions, servants received a limited education and were constrained in their movements, unable to choose where to spend their time or what to do (Hill 102-36). They possessed a certain degree of mobility, traversing public spaces and participating in economic exchange as the proxies of their masters. Positions within a household were not sharply differentiated, so many would serve multiple functions, shopping in the marketplaces, cooking in the kitchens, and cleaning the house (Hill 15-22). Still, their motions were circumscribed by their employers, and their positions were not guaranteed.

Defoe’s treatment of servants in his works is ambiguous and ambivalent at best. He argues that servants can function as an extension of the family and as a source of moral good in the home in works like The Family Instructor (1718) and Religious Courtship (1722).[10] Nevertheless, he is often critical of servants, worrying about their corrupting influence and promoting government regulation in treatises such as Everybody’s Business is Nobody’s Business (1725) and The Great Law of Subordination Consider’d (1724). In the latter works, Defoe expresses anxiety for the power that servants, particularly young women, exert in their employers’ households. Female servants often adopted aspects of the dress and manners of their mistresses, creating a more fluid social hierarchy that blurred roles and boundaries. A servant’s increased potential to spread the plague within her employer’s household signals metaphorically the possibly damaging influence on families. By suggesting that servants were at fault for spreading the plague, the Journal reflects, and perhaps stokes, anxieties about the power servants might wield over families and their corrupting influence. The fact remains that servants were the marginalized population who were often left vulnerable to infection based on the conditions of their living. Defoe acknowledges this fact in moments throughout A Journal of the Plague Year when he laments the fate of the “poor” servant, who was often abandoned by families and forced to wander the streets, trying to survive (29). Thus, servants can be seen as trapped in the metropolis, forced to earn their living in any way they can. They seem to be continuously moving around the city, often ignored as people but in demand as proxies.

The poor, whether they are “wandering beggars” or former tradesmen suffering from the economic effects of the plague, receive attention and sensitive treatment in this novel. H.F. praises the “charitable, well-minded Christians” who support the poor, and by extension, the City, during this harrowing time (Journal 91). Novak has lauded A Journal of the Plague Year for its sensitive attention to the plight of the poor, praising the “compassionate treatment of individuals” (“Defoe and the Disordered City” 242). During the plague’s height, the law established that “no wandering beggar be suffered in the streets of this City, in any fashion or manner” (Journal 45). H.F. explains how futile it was to enforce any such rules of confinement or control, either in interior spaces or out in the streets. Inhabiting the streets to beg, work odd jobs, or simply survive, the poor “swarm in every place about the city,” inseparable from urban space even if not contributing to its development through work or financial capital (Journal 45). The poor are part of the urban landscape and become associated with London streets and passageways.

According to Tim Hitchcock, the poor would usually congregate in open markets or busy thoroughfares in order to beg, collect uneaten or wasted food, find short-term work, and remain anonymous in a crowd. The city, more than other spaces, provided opportunities for the poor; “beggarly professions” were important to the London economy (Hitchcock xv-xvi, 74). During the time of the plague, anonymity and contingent labor were no longer options, and the poor suffered greatly, not only from disease but from neglect and want. Defoe mentions the charities that helped to support them, but the main focus is, as Novak remarks, sympathy for their travails. At the same time, there is also fear of resembling a “wandering” beggar if one becomes infected and loses his or her sanity and of coming into contact with a “poor wanderer” (Journal 98).

Novak traces the shifting meanings of the word “poor” in A Journal of the Plague Year, noting that Defoe alternates between the noun and adjectival forms of the word (Daniel Defoe: Master of Fictions 606). Whether describing an economically bereft person, or expressing sympathy for a suffering one, Defoe’s repeated use of the word “poor” illustrates an all-encompassing compassion for Londoners affected by the plague, regardless of their social positions. In a similar fashion, I contend that forms of the word “wanderer” shift in meaning and end up conflating the poor and the infected. H.F.’s analysis of the infected movements relies on the verb “wander” (Journal 53, 57). Just as the poor cannot be contained or prevented from wandering the streets, the infected cannot be trapped in their homes, especially once they lose the ability to regulate their minds or bodily motions. Expressing both sympathy and fear, H.F. describes the epistemological problems involved in city-walking, especially during the time of plague. He thinks he spots “poor Wanderers” in the distance, but the “general method” is to walk away before he can confirm whether in fact they are ill (Journal 98). This conflation of the poor and the infected through the term “wanderer” signals the anxiety of resembling lower-class figures. In a city that threatens to blur boundaries, and during an epidemic that puts everyone at risk, the malleability of class distinctions becomes a fear for people like H.F. Observing the ways in which social classes move helps H.F. maintain these distinctions, but, as in the case of the “poor wanderer,” it also risks blurring them, revealing that these positions are always fluid and somewhat arbitrary.

Still, H.F. works to distinguish the vulnerable and abject “wanderers” from the “walkers” or producers of knowledge like H.F., who travel and negotiate space while remaining distanced enough to observe rather than be absorbed by the chaos. It is this lack of reason that horrifies H.F. when he witnesses citizens like himself infected with plague. They take on the characteristics of wandering beggars, as in one instance when a man roams the streets of Harrow Alley “in the Butcher-row in Whitechapel,” “dancing and singing, and making a thousand antick gestures” (Journal 165). H.F. watches this display from his home window, conceiving of himself as a “man in his full power of reflection” in comparison with this “afflicted” madman (Journal 165). Seeing a neighbor and fellow citizen behave this way likely makes H.F. feel that he too is susceptible to the ravings and abject state of the begging poor. In the vignettes scattered throughout A Journal of the Plague Year, infected people take on the abject qualities of the mad and the poor, becoming impulsive, raving wanderers as opposed to reasoning, regulated walkers. On the metaphorical register, the plague’s effect on people illustrates the fluidity of subject and class positions in a commercial London that threatens to deprive people of economic success and challenge their social standing. As Novak and others have mentioned, A Journal of the Plague Year is often read in part as a response to the South Sea Bubble of 1720, and the risks—the possibilities and perils—of a commercial London lead to anxiety and fear, (Novak, “Defoe and the Disordered City” 244−45).

As I have been arguing, H.F’s observations suggest a desire to classify people according to their motions. H.F. walks from place to place noticing the scenes of chaos and the behaviors of those around him, reporting briefly on what he perceives. Thus, it appears somewhat odd when H.F.’s quick descriptions and movements though London yield to the lengthy, slowly unfolding tale of John, Tom, and Richard, three laboring men from Wapping, a small hamlet on the Thames. A baker, a sail-maker, and a joiner, these three men are suddenly displaced when their respective landlords relocate after the plague finally hits the region. Pausing his own motions to explore theirs, H.F. depicts their worries of appearing like wandering vagrants. Remaining active in mind and body, the three men direct their motions, moving deliberately and strategically. Itinerant, they pool their money and carry a tent with them as they fight for survival. By suggesting that people—especially hard-working and resourceful ones—can shape the ways they are perceived by regulating their motions, Defoe’s novel presents a case in which individuals have some control over their identity positions. To H.F., the story of three “midling people” who negotiate their environment and interactions, so that they are perceived and received as active, hard-working men, rather than wandering vagrants, “has a moral in every part of it” (Journal 144, 118).

During their travels, John, Tom, and Richard encounter other displaced Londoners, and some members of the group they meet happen to be women who are similarly resourceful and courageous in their quest for survival. In much of the novel, however, H.F. depicts women moving in unregulated, frenzied ways. For example, he describes seeing women throughout the East End who were “reduc’d to the utmost distress,” as evident from their cries, shrieks, and fainting (Journal 112, 78), and offers the story of a wealthy woman becoming “distracted” and “void of all sense” or “government” of her mind and body when her daughter dies of the plague (Journal 56). Historically, in accounts of traumatic events, women’s bodies and screams often register the pain and suffering of a generation, a race, a nation. Instead of hearing their stories directly, the nonverbal signs of distress are meant to carry symbolic weight and generate a heartfelt response in the reader or audience.[11] I argue that Defoe uses the distress of women as a way to describe the emotional burden the plague wreaked on the metropolis. Not exactly walking or wandering, such women move and emote in ways that seem to embody the collective suffering in London. Defoe, it seems, relies on the bodily motions and sonorous cries of women to render the pain of the city.

Ultimately, I argue that the plague in Defoe’s novel casts into relief the experiences of people in various social positions within a developing urban space. Defoe would continue to be preoccupied by the people and places in London for the remainder of his career. A Journal of the Plague Year, in which he distinguishes between the walled “City” and the more expansive “city,” that included Westminster and areas outside the wall, initiates a discussion of urban development that he would continue in A Tour Through the Island of Great Britain (Journal 19). A Tour through the Island of Great Britain focuses on the simultaneously monstrous and exciting expansion of London, showing how the growing metropolis presents opportunities and challenges for those trying to navigate and conceptualize this ever-increasing urban space. In other London narratives, such as Moll Flanders and Roxana, Defoe goes further in tracing the minds and movements of the marginalized—women, prostitutes, criminals, and the poor. Capitalizing on the sensation of writing about London in the early eighteenth century, Defoe observes and assesses motions in the metropolis to create taxonomies of subject positions, which are often defined in socioeconomic terms. Thus, A Journal of the Plague Year is part of a larger pattern for Defoe in which he focuses on the category of motion or movement to analyze the ways in which people from various backgrounds adapt to, navigate, and identify themselves in that most complex of city spaces: London.

Fordham University


NOTES

[1]   Jonathan Swift used a classical style of verse in “A Description of The Morning” (1709) and “A Description of a City Shower” (1710) to mock the dirty environment and trivial affairs of early eighteenth-century London. John Gay’s Trivia; or the Art of Walking (1716) satirizes the dirty walkways of London and the prevalence of prostitutes in his lengthy poem on London pedestrianism.

[2]   In “Novel Streets: The Rebuilding of London and Defoe’s A Journal of the Plague Year,” Cynthia Wall interprets Defoe’s “urban novels” as a “generic response to the unknown,” arguing that their “nonlinearity” responds to the “newly perceived fluidity of the changed and changing city” of post-fire London (174). In comments on the novel as genre, John Bender argues that it “formally embodies the fabric of urban culture” (58).

[3]   Cynthia Wall provides this statistic in her article cited in the previous endnote and in her book The Literary and Cultural Spaces of Restoration London. She, like other London scholars, uses a capital C to distinguish the original City of London within the walls from the more expansive metropolis (“Novel Streets” 164; Literary and Cultural Spaces ix).

[4]   For detailed explanations and analyses of rebuilding spaces and redrawing maps after the Great Fire, see Cynthia Wall’s The Literary and Cultural Spaces of Restoration England, 3114; see Peter Whitfield’s London: A Life in Maps for explications of London life based on visual representations and maps, 5381; for an analysis of servant life in eighteenth-century England, see Bridget Hill’s Servants: English Domestics in the Eighteenth Century, 1207; and for general studies of London development see Roy Porter’s London: A Social History, 66159, and Jerry White’s A Great and Monstrous Thing: London in the Eighteenth Century.

[5]   OED definitions for ‘motion’ take into account physical movement as well as mental movement. One definition that persisted into the mid-eighteenth century involved emotion (12a).

[6]   ‘Motion’ and ‘emotion’ were often used interchangeably up until the mid-eighteenth century, suggesting a link between the motions of mind and body.

[7]   According to Lawrence Manley, literary representations of London are always phenomenological, “defined as much by varieties of mental experience and changing social practices as by physical location” (1).

[8]   Although Wall’s focus is on Defoe she nevertheless applies this term “grammar of space” to the works of John Gay, Jonathan Swift, and Alexander Pope, among others (130-133).

[9]   Helen Thompson claims that “the plague compels a formal articulation of character,” thus linking the theme of the plague with the genre of the novel. In her analysis, she connects the novel genre with epistemological discourse (154).

[10] Religious Courtship (1722) is structured as a series of dialogues between an aunt and her three nieces that involves the practice and philosophy of hiring servants. They all believe in hiring religious servants who will promote religious harmony in the home. The second volume of The Family Instructor (1718) focuses on the relationship between masters and servants, ultimately articulating the transformative effects they can have on one another.

[11] Drawing on theories of trauma and gender, Marianne Hirsch writes in The Generation of Postmemory: Writing and Visual Culture After the Holocaust (2012) that in representations of traumatic events women tend to function as “translators and as mediators carrying the story and its affective fabric, but not generating it themselves” (12).

 

WORKS CITED

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De Certeau, Michel. The Practice of Everyday Life. Trans. Steven Rendall. Berkeley: U of California P, 1984. Print.

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—. Everybody’s Business is Nobody’s Business. 1725. Eighteenth Century Collections Online (ECCO). Web. 2 June 2015.

—. The Family Instructor. 1718. Eighteenth Century Collections Online (ECCO). Web. 15 Aug. 2015.

—. The Great Law of Subordination Considered. 1724. Eighteenth Century Collections Online (ECCO). Web. 2 June 2015.

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—. Moll Flanders. 1722. New York: Penguin, 2001. Print.

—. Religious Courtship. 1722. Eighteenth Century Collections Online (ECCO) Web. 3 Aug. 2015.

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—. A Whole Tour Through the Island of Great Britain. 17241726. New Haven: Yale UP, 1995. Print.

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—. “Defoe and the Disordered City.” PMLA 92.2 (1977): 241-52. Print.

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Steele, Richard. “The Hours of London.” The Spectator. 1712. The Moving Pageant: A Literary Sourcebook on London Street-life, 17001914. Ed. Rick Allen. New York: Routledge, 1998. Print.

Thompson, Helen. “‘It Was Impossible to Know These People’: Secondary Qualities and the Form of Character in A Journal of the Plague Year.” Eighteenth Century: Theory and Interpretation 54.2 (2013): 153-67. Print.

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—. “London and Narration in the Long Eighteenth Century.” The Cambridge Companion to the Literature of London. Ed. Lawrence Manley. New York: Cambridge UP, 2011. Print.

—. “Novel Streets: The Rebuilding of London and Defoe’s A Journal of the Plague Year.” Studies in the Novel 30.2 (1998): 16477. Print.

White, Jerry. A Great and Monstrous Thing: London in the Eighteenth Century. Cambridge, MA: Harvard UP, 2013. Print.

Whitfield, Peter. London: A Life in Maps. London: The British Library, 2006. Print.

 

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