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 | Works Cited

Seth Rudy


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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 Pirates: Being 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 | 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


WORKS CITED

Aarseth, Espen. Cybertext: Perspectives on Ergodic Literature. Baltimore, MD: Johns Hopkins UP, 1997. Print.

Assassin’s Creed IV: Black Flag. Montreal: Ubisoft, 2013. Xbox 360.

Aubrey, John. “An Essay Towards the Description of the North Division of Wiltshire.” Wiltshire: The Topographical Collections of John Aubrey. Ed. John Edward Jackson. Devizes: The Wiltshire Archaeological and Natural History Society, 1862. Print.

Barnes, Annette, and Jonathan Barnes. “Time Out of Joint: Some Reflections on Anachronism.” Journal of Aesthetics and Art Criticism 47.3 (1989): 253-61. Print.

Barry, Boubacar. Senegambia and the Atlantic Slave Trade. Cambridge: Cambridge UP, 1998. Print.

Beasley, Berrin, and Tracy Collins Standley. “Shirts vs. Skins: Clothing as an Indicator of Gender Role Stereotyping in Video Games.” Communication and Society 5 (2002): 279-93. Print.

Bialuschewski, Arne. “Black People under the Black Flag: Piracy and the Slave Trade on the West Coast of Africa, 1718–1723.” Slavery & Abolition: A Journal of Slave and Post-Slave Studies 29.4 (2008): 461-75. Print.

—. “Daniel Defoe, Nathaniel Mist, and the General History of the Pyrates.” Papers of the Bibliographical Society of America 98 (2004): 21-38. Print.

Bogost, Ian. Unit Operations: An Approach to Videogame Criticism. Cambridge, MA: MIT Press, 2006. Print.

Bolster, W. Jeffrey. Black Jacks: African American Seamen in the Age of Sail. Cambridge, MA: Harvard UP, 1997. Print.

Bond, Richard. E. “Piratical Americans: Representations of Piracy and Authority in Mid-Twentieth-Century Swashbucklers.” The Journal of American Culture 33.4 (2010): 309-21. Print.

Cassell, Justine, and Henry Jenkins, From Barbie to Mortal Kombat: Gender and Computer Games. Cambridge, MA: The MIT Press, 2000. Print.

Daston, Lorraine J. “The Factual Sensibility.” Isis 79.3 (1988): 452-67. Print.

“Did anybody else find James Kidd to be attractive? [SPOILER, SEQUENCE 5].” Reddit. Web. 15 Jul. 2015.

Dow, Douglas N. “Historical Veneers: Anachronism, Simulation, and Art History in Assassin’s Creed II.” Playing With the Past: Digital Games and the Simulation of History. Ed. Matthew Wilhelm Kapell and Andrew B. R. Elliot. London: Bloomsbury, 2013. 215-32. Print.

Dugaw, Diane. Warrior Women and Popular Balladry, 1650-1850. Chicago: U of Chicago P, 1996. Print.

Eastman, Carolyn. “Shivering Timbers: Sexing Up the Pirates in Early Modern Print Culture.” Common-Place 10.1 (2009). Web. 15 Jul. 2015.

Elliot, Andrew B.R., and Matthew Wilhelm Kapell. “Introduction: To Build a Past that Will ‘Stand the Test of Time’: Discovering Historical Facts, Assembling Historical Narratives.” Playing With the Past: Digital Games and the Simulation of History. Ed. Matthew Wilhelm Kapell and Andrew Elliot. London: Bloomsbury Academic, 2013. 1-30. Print.

Entertainment Software Association (ESA). Essential Facts about the Computer and Video Game Industry. Washington, DC: ESA, April 2014. Web. 5 Jan. 2014.

Ferreira, Roquinaldo. “Slaving and Resistance to Slaving in West Central Africa.” The Cambridge World History of Slavery. Ed. David Eltis and Stanley L. Engerman. Vol. 3. New York: Cambridge UP, 2011. 111-31. Print.

Furbank, P.N., and W. R. Owens. The Canonisation of Daniel Defoe. New Haven: Yale UP, 1988. Print.

Gaver, W. W., et al., “The Drift Table: Designing for Ludic Engagement.” Proc. CHI EA ’04. ACM Press (2004): 885-900. Print.

Huizinga, Johan. Homo ludens. New York: Beacon, 1971. Print.

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

Jenkins, Henry. “Game Design as Narrative Architecture.” First Person: New Media as Story, Performance, and Game. Ed. Noah Wardrip-Fruin and Pat Harrigan. Cambridge, MA: MIT Press, 2003. 118-30. Print.

Johnson, Charles. A General History of the Pyrates, 2nd ed. London: 1724. Eighteenth Century Collections Online. Web. 5 Jan. 2015.

Jones, Steven E. The Meaning of Video Games: Gaming and Textual Strategies. New York: Routledge, 2008. Print.

Juul, Jesper. “The Definitive History of Games and Stories, Ludology and Narratology.” The Ludologist, 22 February 2004. Web. 20 Oct. 2015.

Kain, Erik. “Watch the Terrible 4th of July ‘Assassin’s Creed III’ Live-Action Trailer.’” Forbes, 7 Apr. 2012. Web. 6 Feb. 2015.

Konstam, Angus. Pirates: The Complete History from 1300 BC to the Present Day. Guilford, CT: Lyons Press, 2011. Print.

Lear, Anna. “What’s the point of buying art?” Arqade. StackExchange, 30 Oct. 2013. Web. 1 Aug. 2015.

Lichfield, John. “French left loses its head over Robespierre game,” The Independent, 17 Nov. 2014. Web. 6 Mar. 2015.

Linebaugh, Peter and Marcus Rediker. The Many Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic. Boston: Beacon Press Books, 2000. Print.

Lupton, Christina, and Peter McDonald. “Reflexivity as Entertainment: Early Novels and Recent Video Games.” Mosaic 43.4 (2010): 157-73. Print.

McKeon, Michael. “Generic Transformation and Social Change: Rethinking the Rise of the Novel.” Theory of the Novel: A Historical Approach. Ed. Michael McKeon. Baltimore: The Johns Hopkins UP, 2000. 382-99. Print.

McLuhan, Marshall. Understanding Media: The Extensions of Man. Cambridge, MA: The MIT Press, 1964. Print.

Miller, Monica K., and Alicia Summers. “Gender Differences in Video Game Characters’ Roles, Appearances, and Attire as Portrayed in Video Game Magazines.” Sex Roles 57 (2007): 733-42. Print.

Miller, Peter N. Peiresc’s Europe: Learning and Virtue in the Seventeenth Century. New Haven: Yale UP, 2000. Print.

O’Driscoll, Sally. “The Pirate’s Breasts: Criminal Women and the Meanings of the Body.” The Eighteenth Century 53.3 (2012): 357-79. Print.

Partridge, Stephanie. “The Incorrigible Social Meaning of Video Game Imagery.” Ethics & Information Technology 13.4 (2011): 303-12. Print.

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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Political Magic: British Fictions of Savagery and Sovereignty, 1650–1750, by Christopher F. Loar

Reviewed by Jason Pearl

In 1519, on a beach in what became Veracruz, Hernando Cortés staged a now infamous display of power in front of five emissaries sent by Montezuma. Horses were made to charge, bells to ring, cannons to boom. This was a performance, not an attack, a carefully choreographed spectacle, and the Aztecs are said to have “lost their senses and fainted away” (Leon-Portilla 26). As Tzvetan Todorov once put it, Cortés’s use of weapons was “of a symbolic rather than a practical nature” (115).

Art imitates life in Christopher Loar’s new book, Political Magic: British Fictions of Savagery and Sovereignty, 1650–1750, which shows that such displays of power were thought to be necessary in England, too, where unruly multitudes—domestic savages—threatened the liberal political order gradually replacing absolutist monarchy. The writers Loar discusses, including Margaret Cavendish, Aphra Behn, Daniel Defoe, Jonathan Swift, and Eliza Haywood, all speculated about how commoners might be made civil or governable, how they could be ruled without direct violence, or simply with less of it. The answer, in many cases, involved gunpowder, but less as an instrument of death than as a sign of an almost magical authority—hence the book’s title. Of course, gunpowder remained unpredictably combustible. In natural philosophy, it was not understood fully until later in the eighteenth century, and guns themselves could be “law forging and law destroying, divine and satanic all at once” (5).

Loar puts Cavendish, Behn, Defoe, Swift, and Haywood in dialogue with a variety of thinkers: Hugo Grotius, Thomas Hobbes, and John Locke, on the one hand, and Michel Foucault, Carl Schmitt, and Giorgio Agamben, on the other. Fictions of intercultural contact, the argument goes, revisit very directly those moments of initial political subjection crucial to the natural rights tradition. At the same time, the literature under analysis anticipates current ideas about biopolitics and political theology, particularly Foucault’s concept of governmentality, Schmitt’s theory of sovereignty, and Agamben’s category of the homo sacer. Loar’s engagement with conceptual issues explains why the book has less to say about eighteenth-century political controversies or such disparate historical phenomena as public hangings and pistol dueling, but the gunshot topos certainly deserves the sustained attention it gets, and this is precisely what makes Political Magic stand out next to recent monographs such as Victoria Kahn’s Wayward Contracts (2004), Laura Doyle’s Freedom’s Empire (2008), Elliot Visconsi’s Lines of Equity (2008), and Lauren Benton’s Search for Sovereignty (2010).

The history Loar tells is abstract and foundational. How does a pre-legal, pre-political people become a collective of legal, political subjects? The answer: original laws come from elsewhere, from an outsider with power, or at least the appearance of it. That is why colonial fictions allow for the elucidation of “a universal politics” that closes the distance between cores and peripheries (3). What was happening in the New World—civilizing subjugation—had happened in the Old World during the Roman conquest, and for some that mission never ended, though modern times called for less violent means. We tell ourselves this was an era of disenchantment, when science overcame superstition, but European colonists encouraged naïve awe in the peoples they conquered, and at home vulgar credulity was exploited by skillful political practices that promised but strategically deferred violence. A gunshot lasts a second, but that second is politically formative, its effects reverberating long afterward, perhaps as long as civil society itself.

The first chapter, “Enchanting the Savage: The Politics of Pyrotechnics in the Cavendish Circle,” examines the writings of Thomas Hobbes, Margaret Cavendish, and William Davenant, each of whom attempted “to represent sovereignty’s exteriority to the order it founds,” each investigating “the modes in which such an anomalous sovereign can reshape and create a political sphere that is both obedient and free” (36). All three endorsed an absolutist politics, but they also sought to “amplify sovereign power through indirect and largely nonviolent means” (36). Hobbes, we are reminded, never elaborated the steps from savagery to civility. Davenant thought dazzling theatrical spectacles might do the trick, literally a trick. In “Assaulted and Pursued Chastity” (1656), Cavendish imagined gunfire doing it—giving Loar his first instance of guns used as political magic. Most compelling is the argument that this shorter narrative and The Blazing World (1666) both idealize female sovereigns not in spite of but because of their femininity: while male rulers are vulnerable to all the corruptions internal to the state, women, precisely because of their liminal political status, can stand outside it, untainted, disinterested.

Chapter two, “Fire and Sword: Aphra Behn and the Materials of Authority,” looks at Behn’s two plays The Widdow Ranter (1689) and The Roundheads (1681) and at her novel Oroonoko (1688), focusing on not just gunpowder but also the burning glass used by the English settlers in Surinam to instill wonder in the native tribesmen. Neglected by most critics, this episode is crucial to the colony’s political strategy; afterward, the English become to the Indians divinely legitimized authority figures, rather than outnumbered military adversaries. Behn, though, like Hobbes, Davenant, and Cavendish, was interested primarily in the problem of “rabble management,” that is the imperative to manage the English rabble, and her three works here dramatize the tragic, seemingly irretrievable, costs of failing to do so (102). Their lesson, unsurprisingly, is that sovereignty depends on discipline effected by fraud and force, on a ruler’s ability to stand not only outside the law but also above it. Unlike James II, the modern king must be “cynical, distant, unromantic,” qualities Oroonoko too lacks before he is executed and his dead body becomes another kind of political fetish, “a sign of the dangers of the opposite pole—raw force—in the practice of government (102, 103).

“Talking Guns and Savage Spaces: Daniel Defoe’s Civilizing Technologies,” the next chapter, and perhaps the best in the book, builds on a previously published article about Robinson Crusoe (1719). Here, Loar also looks at The Farther Adventures of Robinson Crusoe (1719) and Captain Singleton (1720). As for the first, it is shown that Defoe “uses gunpowder in part to underscore the way that British liberty emerges from and depends on civility-making violence” (107). The Farther Adventures and Singleton reimagine this violence more skeptically: “Gunpowder no longer operates as a mysterious sign of divinity or even a tool for carving out a civilized space in the wilderness; it now becomes more closely associated with the ungoverned human passions detached from sovereign authority” (120). In these later texts, therefore, “gunpowder increasingly blurs the line between savage and civilized people and between legitimate sovereignty and mob rule” (120). Particularly intriguing is a discussion of the strange episode in which Singleton and company lay siege to a fortified tree trunk, a sovereign space ultimately penetrated by so much frenzied, relentless gunfire. Loar concludes that the fall of the fort signifies the permeability of sovereign space and implies “the need for formal state structures to exert force and to control the means of violence” (141).

Chapter four, “Doctrines Détestables: Jonathan Swift, Despotism, and Virtue,” turns to Gulliver’s Travels (1726), A Modest Proposal (1729), the Drapier’s Letters (1724–25), and A Discourse of the Contests and Dissentions between the Nobles and the Commons in Athens and Rome (1701). This section gets its title from Swift’s marginal note in response to Jean Bodin’s argument for absolute and indivisible sovereignty in Six Books on the Commonwealth (1576): detestable doctrine, yes, but maybe also necessary. As Loar argues, “although Swift damns absolutism and tyrants, his writing cannot seem to leave behind the problems to which tyranny appears as a partial solution” (145). We therefore find uncomfortably unironic ideas in A Modest Proposal and ambivalently imperialistic beliefs in Gulliver’s Travels, a text that also has much to say about gunpowder and technological violence. Especially compelling here is a discussion of the flying island that pairs well thematically with Defoe’s treatment of forts in Captain Singleton. As with the tree trunk in Madagascar, Laputa maintains its sovereignty by defensive violence that ultimately renders it defenseless. Looking at the famous canceled passage on the flying city’s destruction, Loar concludes that sovereignty becomes “a quasi-colonial and violent form of intimidation” that finally results in “the death of the political order and civility itself” (178).

“Savage Vision: Violence, Reason, and Surveillance in Eliza Haywood,” chapter five, transitions to the middle of the eighteenth century, when, as conventional wisdom has it, sovereign violence gave way to more distributed forms of authority. Loar pushes against this view, concentrating on two Haywood novels that have received relatively little critical attention, at least until recently: The Adventures of Eovaai (1736) and The Invisible Spy (1755). A version of this discussion of Eovaai appeared recently in article form. Both novels “attend to questions of self-monitoring, autonomy, and sovereign violence,” as well as “the ways that law and civility are, or are not, guaranteed by various forms of surveillance and violence” (182). The discussion of politically cathected objects now expands to include magical devices designed to reform behavior, especially women’s behavior: the sacred telescope in Eovaai and the invisibility belt in Invisible Spy. Ultimately, however, these narratives reveal the insufficiency of surveillance alone, betraying “a fundamental pessimism that leavens their efforts to imagine a self-monitoring society and a rational citizenship for men and women alike” (184). Both texts “allow us to observe a more highly developed model for how sovereignty might leave its violence behind—but cannot” (183).

The conclusion, entitled “Coda: Enemies,” confronts Schmitt’s argument in The Concept of the Political (1927) that political community entails a fundamental distinction between friends and enemies, friends coexisting in a sphere where violence is prohibited, enemies always potentially challenging one another in extreme and even deadly conflicts. As Loar writes, “We might rather imagine a utopian politics that understands peace and political community as perpetually and constitutively threatened, not by enemies but by the very impossibility of any absolute security” (228). It is a welcome note of encouragement in this book of bracing ideas, a book that at times brings to mind the incisive skepticism of Jonathan Lamb and Sandra Macpherson.

Of course, all good work leaves readers wanting more, leaves them eager to pursue lines of inquiry beyond the grasp of any book-length study maintaining its focus on a coherent range of issues. I, myself, wondered if the literature of piracy and fantastic voyages might offer alternatives to the deceitful and violent forms of sovereignty to which the texts Loar examines seem either committed or resigned. Granted, his primary concern is with fictions that reimagine contact between colonists and savages. Moreover, although Loar demarcates his timeline clearly, setting off the literature he discusses from the later Enlightenment, I found myself curious how the relationship between savagery and sovereignty changed when savagery was ennobled, romanticized. How, specifically, did the history of British fiction and its figurations of sovereignty reflect this development?

All in all, Political Magic is an important book that should interest specialists in literature, history, political philosophy, and postcolonial studies. The research is meticulous, the readings careful and confident, the prose lucid and elegant. On page after page, I was struck by the subtlety and sophistication of Loar’s ideas. Perhaps the most significant achievement of Political Magic is the way it shows us a number of familiar texts and makes us look at them—all together—in brand new ways. I had read most of these novels before without fully noticing their preoccupation with guns and gunpowder, let alone the linkage of guns and politics. Thanks to Loar’s book, I will never think about this literature, or teach or write about it, in quite the same way.

Jason Pearl
Florida International University


WORKS CITED

Benton, Lauren. A Search for Sovereignty: Law and Geography in European Empires, 1400–1900. Cambridge: Cambridge UP, 2010. Print.

Doyle, Laura. Freedom’s Empire: Race and the Rise of the Novel in Atlantic Modernity, 1640–1940. Durham: Duke UP, 2008. Print.

Kahn, Victoria. Wayward Contracts: The Crisis of Political Obligation in England, 1640–1674. Princeton: Princeton UP. 2004. Print.

Leon-Portilla, Miguel. The Broken Spears: The Aztec Account of the Conquest of the Mexico. Trans. Lysander Kemp. Boston: Beacon Press, 1962. Print.

Loar, Christopher F. “The Exceptional Eliza Haywood: Women and Extralegality in Eovaai.” Eighteenth-Century Studies 45.4 (2012): 565–84. Print.

—. “How to Say Things with Guns: Military Technology and the Politics of Robinson Crusoe.” Eighteenth-Century Fiction 19.1–2 (2006): 1–20. Print.

Todorov, Tzvetan. The Conquest of America: The Question of the Other. Trans. Richard Howard. New York: Harper & Row, 1982. Print.

Visconsi, Elliott. Lines of Equity: Literature and the Origins of Law in Later Stuart England. Ithaca: Cornell UP, 2008. Print.

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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.’”

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Swenson, Rivka. “Representing Modernity in Jane Barker’s Galesia Trilogy: Jacobite Allegory and the Patch-Work Aesthetic.” Studies in Eighteenth-Century Culture 34 (2005): 55-80. Print.

Swift, Jonathan. Gulliver’s Travels. Ed. Albert J. Rivero. New York: W. W. Norton & Company, 2001. Print.

—. “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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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


Bibliography

Anon. 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, and that to save the one, will be the Destruction of the other. London: S. Popping, 1716. Print.

Anon. A New and General Biographical Dictionary …Greatly Enlarged and Improved. 12 vols. London: W. Strahan et al., 1784. Print.

Anon. Observations upon the State of the Nation, in January 1712/3. London: J. Morphew, 1713. Print.

Atterbury, Francis. English Advice to the Freeholders of England. London: n.p., 1714 [1715]. Print.

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

Bennett, G. V. The Tory Crisis in Church and State 1688–1730: The Career of Francis Atterbury, Bishop of Rochester. Oxford: Clarendon Press, 1975. Print.

Burnet, Gilbert. History of His Own Time. 2 vols. London: Thomas Ward, 1724–34. Print.

Colley, Linda. In Defiance of Oligarchy: The Tory Party, 1714–1760. Cambridge: Cambridge UP, 1982. Print.

Defoe, Daniel. An Argument Proving that the Design of Employing and Ennobling Foreigners, Is a Treasonable Conspiracy against the Constitution. London: Printed for the booksellers of London and Westminster, 1717. Print.

— — —. The Complete English Tradesman, in Familiar Letters. London: C. Rivington, 1726 [1725]. Print.

— — —. Conjugal Lewdness: or, Matrimonial Whoredom. London: T. Warner, 1727. Print.

— — —. A Continuation of Letters Written by a Turkish Spy at Paris. London: W. Taylor, 1718. Print.

— — —. An Enquiry into the Case of Mr. Asgill’s General Translation. London: J. Nutt, 1704. Print.

— — —. An Essay on the History of Parties, and Persecution in Britain. London: J. Baker, 1711. Print.

— — —. An Essay on the South-Sea Trade. London: J. Baker, 1711. Print.

— — —. Jure Divino. London: n.p., 1706. Print.

— — —. A New Family Instructor. London: C. Rivington and T. Warner, 1727. Print.

— — —. Reasons against Fighting. London: n.p., 1712. Print.

— — —. Review (1704–13). 9 vols. Ed. John McVeagh. London: Pickering and Chatto, 2004–11. Print.

— — —. Secret Memoirs of a Treasonable Conference at S. . . . . House, For Deposing the Present Ministry. 2nd ed. London: J. More, 1717. Print.

— — —. The Works of Daniel Defoe. 44 vols. Ed. P. N. Furbank and W. R. Owens. London: Pickering and Chatto, 2000–8. Print.

Fielding, Henry. The True Patriot and Related Writings. Ed. W. B. Coley. The Wesleyan Edition of the Works of Henry Fielding. Middletown: Wesleyan UP, 1987. Print.

Furbank, P. N., and W. R. Owens. The Canonisation of Daniel Defoe. New Haven: Yale UP, 1988. Print.

— — —. A Critical Bibliography of Daniel Defoe. London: Pickering and Chatto, 1998. Print.

— — —. Defoe De-attributions: A Critique of J. R. Moore’s “Checklist.” London: Hambledon, 1994. Print.

— — —. A Political Biography of Daniel Defoe. London: Pickering and Chatto, 2006. Print.

Gibson, William. Enlightenment Prelate: Benjamin Hoadly, 1676–1761. Cambridge: James Clarke, 2004. Print.

Gregg, Edward. Queen Anne. New Haven: Yale UP, 1980. Print.

Hatton, Ragnhild. George I: Elector and King. London: Thames and Hudson, 1978. Print.

Hill, Brian W. Robert Harley: Speaker, Secretary of State and Premier Minister. New Haven and London: Yale UP, 1988. Print.

Hoadly, Benjamin. The Thoughts of an Honest Tory, upon the Present Proceedings of that Party. London: A. Baldwin, 1710. Print.

Holmes, Geoffrey. British Politics in the Age of Anne. 2nd ed. London: Hambledon, 1987. Print.

Horwitz, Henry. Revolution Politics: The Career of Daniel Finch Second Earl of Nottingham, 1647–1730. Cambridge: Cambridge UP, 1968. Print.

Jones, Clyve. “Debates in the House of Lords on ‘The Church in Danger’, 1705, and on Dr. Sacheverell’s Impeachment, 1710.” The Historical Journal 19.3 (1976): 759–71. Print.

Macaree, David. “Daniel Defoe and the ’15.” International Review of Scottish Studies 14 (1987): 11–18. Print.

Monod, Paul. Jacobitism and the English People, 1688–1788. Cambridge: Cambridge UP, 1993. Print.

Moore, John Robert. A Checklist of the Writings of Daniel Defoe. 2nd ed. Hamden: Archon, 1971. Print.

— — —. “Defoe Acquisitions at the Huntington Library.” Huntington Library Quarterly 28.1 (1964): 45–57. Print.

Novak, Maximillian E. “Defoe.” The New Cambridge Bibliography of English Literature. Ed. George Watson. Cambridge: Cambridge UP, 1971. Print.

Rogers, Nicholas. “Popular Protest in Early Hanoverian London.” Past and Present 79.1 (1978): 70–100. Print.

Schonhorn, Manuel. “Defoe and the Limits of Jacobite Rhetoric.” English Literary History 64.4 (1997): 871–86. Print.

Spaeve, Donald A. The Church in an Age of Danger: Parsons and Parishioners, 1660–1740. Cambridge: Cambridge UP, 2000. Print.

Treadwell, Michael. “London Trade Publishers 1675–1750.” The Library, 6th series, 4.2 (1982): 99–134. Print.

Trent, William Peterfield. “Bibliographical Notes on Defoe – III.” The Nation 29 Aug. 1907: 180–83. Print.

— — —. “Bibliography of Daniel Defoe.” Beinecke Rare Book and Manuscripts Library, Yale University, GEN MSS 859.

Wotton, William. A Vindication of the Earl of Nottingham from the Vile Imputations, and Malicious Slanders, which have been cast upon HIM in some late PAMPHLETS. London: J. Roberts, 1714. Print.

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

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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

SOME
THOUGHTS
OF AN
Honest Tory, &c.

Having laid down these Explanations, I descend with plainness to the Subject before me, and I must begin with some Argument to remove the Novelty which the Title may seem to carry with it. I must acknowledge to my Readers that being a Tory I had my share of Prejudices against the Whigs in many of their Proceedings in former Times,[21] and therefore to say nothing else of it, for that will be no part of the present Discourse, was as ill prepar’d to think well of their Measures in several Things in the last Administration of that Party, as any one could be.

And yet I must take the freedom with my Friends the Tories to say, that I was most sincerely an Enemy in my Thoughts to the Change of the Ministry, made by her late Majesty about the Year 1711.[22] and that I as much oppos’d and exclaim’d against it in my low Sphere, as any Whig of them all, tho’ perhaps with some less Excursion[23] against the Person of her Majesty, for whom I preserv’d an inviolable Affection and Duty.

It is true, my Satisfaction at that time was the greater by the Assurances many of us receiv’d personally from the Ministry themselves, of the sincerity of their designs in the affair of the Protestant Succession; But our Astonishment rises in Proportion Now, when we see the same Men openly appear for that Interest, which they then took too much pains to have us believe they abhorr’d; and upon the Word of an honest Tory, I protest to you I think they have taken Pains to have us believe them the most perfidious Men alive, seeing Time has let us into the whole matter, and we have obtain’d now that better way of knowing Mens Intentions, viz. by their Actions.

Wherefore to let you see that there are Principles of Integrity which we Honest Tories retain, and that altho’ we may have been mistaken and misguided, that yet we are as the Whigs formerly call’d us, Revolution Tories still; I, speaking for one in the Name of the rest, think it very proper to acknowledge we have been imposed upon as to some People in the late Ministry, and to let you see how, and by what Methods the honest People of this Nation have likewise been deluded, and are now drawn into the worst of Crimes, Rebellion; and to bear our Testimony, as the Quakers call it, against it; and all this without any Impeachment of Principle as a Tory.

You know very well it was always our Practice to yield Obedience to the higher Powers,[24] and I have often told you that I thought it was not my Duty to enquire into who the Sovereign employ’d, or what secret Measures those who were employ’d took for administring the Government, so they did not break in upon the Constitution; that I would go along with every Ministry as long as they led me by the Rule of the Law, and that the Liberties, Religion and Constitution of my Country was not infringed.[25] But I hope you never understood by this, that I would join with a distracted Set of Men to bring in the Pretender; and that when the Laws of the Succession had taken place upon the Queen’s Decease, I would break out in open Rebellion against the rightful and lawful Possessor of the Crown.

No, No, I must beg your pardon for that, the Notions of Government which the Tories, as far as ever I was a Tory, always pretended to, will by no means allow of this; if others can act contrary to them, and from Non-Resistance fly to Rebellion, I have nothing to say to that, an Honest Tory will still be an Honest Tory, and be Obedient for Conscience-sake.

Nor does all I have said formerly to you in behalf of the late Ministry, oblige me in the least to deviate from my Pretensions now, for the Case is very plain, I believed them honest to the Constitution, as they protested upon their Honours they were, I believed the Pretender was not in their design, as they solemnly swore he was not: if they dissembled and I was deceived, the Misfortune was mine, but the Crime was theirs: But what is all this to the Case? There is a great deal of difference between being wicked and being deceiv’d; there is a great deal of difference between being a Friend to the late Ministry and being for the Pretender; the Question is now quite altered, and now the Case is come to a Point the Honest Tory tells you plainly, that tho’ he had favourable Thoughts of the late Reign and the Measures then in Hand, yet now it is come to an Eclaircissement,[26] and that those Measures are running on to Rebellion and the Pretender; he begs your Pardon, he has nothing to say to them or for them: The Protestant Succession is the Rock the Church stands upon, and which, if overthrown, it must fall with; by that he resolves to stand, and in Defence of it, as King William said to Sir William Temple, to die in the last Ditch:[27] And thus you have the brief Description of the past and present Conduct of an Honest Tory.

But after all this, I cannot but desire that you and I should spend a few Thoughts concerning the differing Conduct of our other Tory Friends at this time, and what has been the Springs and secret Wheels which have hurried them into other Measures, and into measures so different from those Principles of Loyalty and Submission to Government, which they, and especially their Ancestors, so avowedly profess’d: And in doing this, if we happen to expose some of our good Friends, and of whom we had reason to expect better Examples, we have nothing to do but to be sorry for them, and pray for their Reformation.

I’ll let alone the Retrospect which might be made into the time of the last Ministry, and the Conduct of the last Reign, and begin with the present Reign just where they began with us, viz. at the first coming of the King, when his Majesty Landed at Greenwich,[28] where he was attended with the greatest appearance of the Nobility and Gentry of the Nation that has been heard of a long time.

It was here that We Tories saw first what we was to expect; for I must acknowledge, that till that very Moment we flatter’d our selves, tho’ I acknowledge I never saw the reason of it, that we were so considerable, as that if we went in to the King, his Majesty was obliged to come over to us. I need not tell you the reason of that Delusion, you will see much of it in the Consequences of Things, and in the mean time you may resolve it all into this, viz. the Great Opinion we had at that time, that the Tories were infinitely the majority of the Nation, had the Governing Interest, and that no wise Prince would be so hardy[29] as to attempt to disoblige them, much less to suppress them, and least of all to pretend to hold a Ballance between them and the Whigs.

Upon this Foundation we thought our appearing universally for the King, was to be accepted as a piece of good Fortune to his Majesty, with a surprize of Satisfaction; and that there was no room to doubt but the King would be ours if we would but vouchsafe to be his: It was upon this Notion, no doubt, that at a Meeting of some who I thought were Honester Tories than they have appeared to be since, when it was taken notice of how the King had singled out the Whigs to commit the Regency[30] to, till his Arrival, and when some pretended to resent it, it was answer’d, you may remember, that those Things happen’d from the Measures and Usage of the late Princess Sophia’s Court,[31] and some hot Men who had imposed upon her; but that his Majesty, who was a Sagacious and Wise Prince, would soon alter those Measures when he came hither, when he should see what a mean[32] part of the People the Whigs were composed of, and when he should be truly informed what would be the Consequence of disobliging the Church; and therefore during the short Power of the Regency, we bore up our Spirits with wishing the King were arrived.

I confess I had some differing Thought of these Things, even at that time; and I used jestingly to tell them, they thought too well of themselves, and that I believ’d the Princess Sophia had a truer Notion of their Strength than they had of their own; and that if the King knew them as well as I did, he would never have the least Apprehension of their Power, when ever he thought it for his Service to disoblige them; and that as the first Measures were taken from the same Notion, I told them I believ’d his Majesty had the same mean Opinion of their Power, that I thought they ought to have of themselves; the greatest of their Forces consisting in Men of the Gown rather than Men of the Sword; and their best Weapons being the Tongues of Clergy, by which they fancied they could engage the Hands of the common People; but that if they did so, they would find it of small Force against a Prince mounted, and in actual Possession of the Throne, and would put them under infinite disadvantages if ever they came to try their Hands that way.

This was all, as above, in the infancy of the Regency, whose Proceedings the Tories began to resent mightily, and therefore we all used to say, That we wish’d his Majesty was come, not doubting but he would shew us the difference between a Gracious King and a Regency made up of a select number of Noblemen, most of whom, if not all, we esteem’d our Enemies.

But they were soon convinc’d of their Mistake, when upon his Majesty’s landing at Greenwich they found his Measures already concerted in favour of the Low Party;[33] that his Majesty perfectly knew his Friends from his Enemies, and was not at a loss who to choose, or afraid to single out those he resolv’d to trust, and venture the Resentment of the rest.

Nothing was more Undutiful as well as ridiculous, than the Rage some Gentlemen thought fit to be in upon the first Steps the King made at his entring upon the Administration; I reduce them to two for the avoiding a long List, I mean, displacing the Tories, and dissolving the Parliament;[34] it would be talking too like them to give you any part of their Language in the first Transports of their Passions, how his Majesty had at one Blow disoblig’d both the Army and the Church; that no Prince ever could support himself in those Circumstances; that he would soon find his Mistake, and that if he did not change his Measures in a little time he would see the Scepter would shake in his Hand; and the Crown to be too heavy for his Head; to turn out the D— of O—-d![35] said they, a Man so ador’d by the Army, and so beloved by every private Centinel, that he could carry them with a turn of his Finger which way he would! and to do it in so disobliging a manner, they said no Prince would ever have taken such a Step, and they did not doubt but some of those who gave that Advice would find time to repent it, and his Majesty would soon find occasion to resent their serving him so ill.

I confess, I us’d to be very plain with them on these Heads, and told them, I found they were resolv’d to bury themselves in the Ruin of their own Opinions. I told them, I wondred they could expect his Majesty should take any other Steps than those he had taken, or that he should not put himself and his Administration into those Hands who had upheld his Interest in the former Reign,[36] when the Danger of setting up the Pretender had been so universally believ’d to be the Design of the others. That suppose it had been as they alledg’d all along, (viz.) That they had no real Design to favour the Pretender, yet they must own they lay under the Scandal of it; and it was too generally receiv’d, both Abroad and at Home, to justify the Conduct of any Prince in the World, that should venture himself upon their Fidelity, till Time and a long Series of good and peaceable Behaviour, should satisfy him of their Integrity. That Statesmen suspected, are like Maids slander’d, tho they may be Innocent, yet no Body will marry them till the Scandal upon their Character is remov’d: So they could not expect the King should throw himself upon the Fidelity of those Men, and put the Administration into their Hands, till the Scandal of their former Conduct was remov’d, and their Innocence was clear’d up. And as to the Danger of Dismissing them, and the Influence they could have in the Nation to make the Administration uneasy, I told them, I thought they remembred their own Maxim better than so; that in the Time of their late Administration, they found the Pulse of the Nation run as high against them, as any Ministry had done since the Revolution.[37] That the Whigs were grown popular, the Fears of the Pretender artfully spread among the whole Nation, had drawn great Numbers of the Nobility, Gentry, and especially the Wealthiest part of the Nation from them; And they themselves were miserably broke and divided, acting in no Concert, and little Confidence one with another: And yet, as I told them, I had heard a certain Minister of State say, That “Give him but the Queen and the Army, he would answer for a Parliament and the People, in what ever Scheme of Administration he had a mind to introduce.”

I reminded them of the several Reigns of King Henry VIII. King Edward VI. Queen Mary, and Queen Elizabeth, in all whose Times the Administration was carry’d on successfully, in executing the several Measures of changing Religion alternately this Way or That, as the Kings or Queens thought for their Purpose; to Day for the Pope; to Morrow for demolishing all the Religious Foundations; in this Reign to pull down Popery, in the next to set it up; in one Queens Reign to persecute the Protestant Reformation with Fire and Faggot, and in the next to restore it with a high Hand. I reminded them how Queen Elizabeth brought in the Reformation, even with the Administration of a Popish Council and with a Popish Parliament.[38]

Above all, on a particular occasion at one of these Meetings, a Gentleman of my Acquaintance turn’d freely to some of them and ask’d them this close Question; ‘You talk, said he, of the King’s disobliging the Army and the Church by embarking with the Whigs: but what then Gentlemen? said he, we must take it for a Misfortune, and must wait peaceably for a time to open his Majesty’s Eyes and if possible, to bring him to believe us, as we believe our selves, to be honester Men and better Friends to his Interest than the Whigs; but as for Resentment! what can you pretend to? or who have you next? You know there’s no body next but Popery and the Pretender, and you can’t for shame so much as mention those Names to the People: If indeed, continued he, there had been a popular beloved Prince, who had been a Protestant bred, whose Title to the Crown would have born a dispute, and for whom you might have had some pretence to declare, then something might have been said; but for the Pretender! Gentlemen, said he, have you not abjur’d him by Name! has not every Man of us declar’d openly, that we never had the least Thought of him! have we not thought our selves abused and injur’d to the last Degree, to be so much as charg’d at a distance with favouring a Jacobite, and encouraging the Friends of the Pretender; there is therefore no room any more for us to name him now, than there was to name him before, unless we should tell the People that we had play’d the Hypocrites all this while, and should now throw off the Mask and declare our selves, owning that we had all along been in the Popish Interests, tho’ for Reasons of State we thought fit to disguise it; and if we do thus, said he, who do ye think will join with us? All the Honest Tories, who never went that length, will disown us, and acknowledge they have been imposed upon: For my part, said he, nothing appears to me more horrid, and I must declare my self against you in it, for the Pretender can never be the meaning of an honest Man, after such Protestations, Asseverations and Abjurations, as we have publickly made and taken to the contrary: neither will you ever be able to look God or Man in the Face with such a Cause on your Hands, the common People of England will be against you as one Man, and you will only sink your selves and your Friends in the attempt, and which is worse, you will fall with the greatest Infamy in the World, and the Name of a High Church Man will be made odious to the whole nation.[’]

A great many of the grave, sedate and most valuable Tories receiv’d this Discourse with a Satisfaction, which an Argument so just must necessarily produce upon thinking Men, and several of them acknowledg’d that they were of his Opinion, and that his Discourse had made such Impressions upon them that they could see nothing but Madness and Destruction in the views of the other Party; that the Kings Measures were[39] no other that what, the former Conduct of the Tory Party considered, they had reason to expect from a Prince whose Wisdom and Sense of Government no Man had room to reproach; and that as for the Notion of his Majesty not being able to support those Measures, they own’d they were foolish and ridiculous, and tended to nothing but Sedition, and perhaps a Rebellion in favour of the Pretender, which they not only could not joyn in, but could not think of without Horrour.

I was glad always to find my Opinion had the Sanction of other Mens Approbation, especially of such Mens Judgment who I knew to be true Friends to the establish’d Liberties of their Country, and who upon all occasions had appeared faithful to the Revolution; and it pleased me the better, because many of these Men had the Misfortune as well as I, to have had a better Opinion of the late People than we all now begin to see they deserv’d, and I doubt not, had they sooner been alarm’d by the opener Conduct of those Men, they would as I did, always have declar’d their abhorrence of every step in favour of a Popish Interest, or in prejudice of the Protestant Succession.

But if we were alarm’d at the Motions of those People in Discourse, who shew’d themselves Malecontents in the first Steps of the Administration, I was perfectly astonished when in subsequent Discourses soon after what I have related above, I found my self upbraided with my triming Prudentials,[40] and found the Stile of the Talk among them quite alter’d, especially among two sorts of People, 1. The Gentlemen turn’d out of Places,[41] and 2. The Clergy.

When they spoke of the Pretender, I observ’d they had new Notions, or at least [a] new way of expressing themselves; they were not come yet to a downright Discovery of their design, and to speak plain English, but they 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. When they mention’d the Pretender, they left off the contemptible Epithets they us’d to give him, and with a favourable Accent and a kind of Compassion for his Person would often wish him in Heaven, or that something might be done for him: When they talk’d of the Succession, they would throw out such Expressions as these, viz. ‘that if it was his Right why should any one hinder him of it? that if he could get the Crown why should he not wear it? that it is true, they had been against him, and it was all one to them who had the Crown, and if Providence gave it him let him Reign a Name of God, and the like.[’] Then if the King and his Protestant Line was named, they would rise by Degrees, complain of the Church being trampled on by Foreigners and Hereticks; that the Pretender was as much a Protestant as any one could desire, and would, no question, declare himself so as soon as it was convenient; and the Church would be in no more danger that way than this.

I must own this was new Language to me, and it made me sometimes look about me to see if these Words came from the same Mouths from whom I had so often heard other Language in former Times upon occasion of the same Discourses; and oftentimes I failed not to reproach them with it. They told me it was no Impeachment of Principle to talk thus, that they were discharg’d of their Oaths and Abjurations by the Conduct of the Whigs, and that they were driven by force to an indifferency, and if it were to a quite taking Party on the other side, it was no more than might be justified, and the like.

I observ’d the Clergy fell in violently with these Notions, and the Name of the Pretender began to be mention’d on all Hands with a quite different Air than before, and with a Concern that gave room for any one that was not blind, to see that the Tables were turn’d with them, that their Politic Principles had not sunk so deep as to reach their Consciences at all: that they pretended to think themselves discharg’d by his Majesty’s having left them out of the Ministry, from all Obligations to their Sovereign; nay, even from those of Duty and Obedience, a Principle I assured them an Honest Tory could by no means agree to.

From henceforward there was little to be done with them by Words, but I told them plainly, they were gone from all the Measures and Foundations they had formerly builded upon, or at least pretended to; that now they were no longer to be called Tories but Jacobites, and that I expected the next Step would be Rebellion if want of Power did not prevent: They were not asham’d tacitly to acknowledge, that want of Power was indeed their only Grievance, and sometimes with more Sincerity than Discretion, would acknowledge that they had a dependance upon their Measures, that they should in a little time bring over the common People from the present Attachment they seem’d to have for the House of Hanover, and from the Person of the King in particular, and that they were resolved they would not fail in the design for want of Application.

Indeed, this gave me and a great many Honest Tories at that time in Town, whose Sentiments agreed with mine, such a Shock in our good Opinion of these Men, that we drew out of their Society, and cared not to keep them Company after it. But we soon found in the Country to our Surprize, the mischievous Consequence of their Endeavour; for we found the Clergy all over England taking the Hint by Correspondence, enter’d immediately into their Resentments and pursued exactly their Measures, spreading by secret and Treasonable Insinuations among the People, the vilest Notions, the most scandalous Principles, and the corruptest Resolutions, that it could be imagined Men were capable of receiving, and this with an unaccountable Success.

Immediately we found all our poor Country People, who were before busied about their rustick Affairs, and whose Talk generally related to the plain Business of their Farms, and the Rates of Corn and Cattle, all changed; and getting into little Clubs and Cabals, talking the Parsons Politicks over at second Hand, and discoursing of the indefeisable[42] Right of the Pretender.

By accustoming one another to these Things, I soon found the Pretender was not so much their Aversion as he used to be; Popery grew less terrible, and the Government of a Popish Prince’s became so familiar, that the common People ask’d what it was King James was depos’d for; and when it has been purposely answer’d by halves, that it was for being a Papist, they would cry that’s very hard, and that it was the height of Persecution; not considering that King James was opposed as a Tyrant more than as a Papist;[43] and that even in Matters of Religion, it was not so much his own share in Popish Idolatries that disgusted the People, as his illegal and apparent attempts to impose those Idolatries upon his People, and to bring the Protestant Church into Subjection to the Church of Rome: That these Designs of his were evident by such overt Acts as could not be disguised or concealed; such as the invading the Privileges of the Universities, and obtruding Popish Students, Fellows and Heads upon Protestant Colleges,[44] the setting up a High Commission Court to dispossess upon frivolous and unjust Pretences, the whole Body of the Clergy of the Church, and impose such as they thought fit with Non-obstante[45] to the Laws of the Land and the Canon Ecclesiastick.[46]

Nor were the common People only prepar’d thus to think hard of the deposing a Popish Prince; but those very Thoughts made way in their Minds to give the setting up another Popish Prince a better Reception: In a Word, the Minds of the common People began to be weaned from those frightful Ideas which they had justly formed in their Imagination of Popery and Popish Government; and by this means they ripened up the ignorant Countrymen to general Disaffection, Legitimating of course all the attempts which should afterwards be made by Tumult and Rebellion in Favour of that Person, and of that Cause, which they were first made to believe had the most known Indisputable Right and the justest Foundation.

From these Principles, and by these Methods it has come to pass, that the Country People of England have been so much imposed upon; but that which makes it yet more horrid, and which best accounts for the surprizing Progress of the Delusion is, that the Clergy were the Men by whose Agency this whole Matter has been carry’d: How punctually they correspond with one another over the whole Nation; how readily they imbrace the Principles and pursue the Measures handed down to them from above; how zealous in the Mischief, how active in spreading the Poison of Disloyalty these Gentlemen have been, you may make some Judgment of, by observing how universally the People of England began to talk the same Language over the whole Kingdom as it were at the very same time, and how soon the People were turn’d; as it may be call’d, from a general Rectitude of Principle and an Affectionate and Dutiful Submission to the King, his Family and Interest, to a retrograde Aspect, fill’d with dark and hellish Degeneracy of Principle, ripened up for Mischief, and ready to spend their Blood for the hastening on the Ruin of their Country and Posterity.

Nor was this Poison spread only among the common People, but even among the Nobility and Gentry, too much Impression was made, and some of the best Families and greatest Estates in the Nation were either originally in, or were speedily brought over, to a Debauchery of Principle, and to a mistaken Notion both of their Duty to their Sovereign, and of the Obligation of those Oaths and Abjurations which they had solemnly taken, and which till this occasion happened they held themselves bound by.

I must acknowledge to you, that if the abusing the Judgment of the common People seem’d strange to me, this spreading of the same absurd Notions among the Nobility and Gentry was perfectly surprizing, and led me to a more than ordinary Curiosity in my Enquiry after the Agents, by whose particular Dexterity such Advances could be made in so short a Time; and the Sum of my Enquiries amounted to this and no more, That there was with you at London a close concerted Confederacy, between a few of the Principals of those who we are not to call the Outed Party, consisting of about three or four Noblemen, about twenty Gentlemen of good Quality, and among them three or four warm dignify’d Clergymen.

These being to the last Degree enrag’d at what had unexpectedly, as they call’d it, happen’d to them at Greenwich; and giving a loose to their Resentment, upon their being turn’d out of Favour, and at seeing the Whigs put in; abandoning at once all their Concern for their Country, their Posterity, their Duty, their Religion, or their Conscience, resolving every thing to be just and lawful which might carry on their Design, enter’d into the first Confederacy against the present Government, and thereby into a Confederacy against as well our Ecclesiastick as Civil Establishment.

It would require some Head better acquainted than I am with that part, to give the secret History, as well of the Conduct of those Confederates, as of their Names; and as I know you have not been ignorant of either, I could wish you would return the Friendship I shew you in this Letter, by giving, as I know you can, a brief Account of the several Intreagues, Consultations, and Resolves of that eminent Cabal, with their Measures for executing those Resolves, which would be a very profitable as well as diverting History, and make that part which we see carry’d on in the Country here appear less strange to us; for we well know that our Clergy have receiv’d not only their Intelligence, but even their Orders and Instructions from your Parts.

Nor is it to be forgotten how we found in the Country, that the inferior Clergy receiv’d a surprizing Supply of Scandal by a late famous Pamphlet, printed by the Order of the Cabal at London, and sent diligently down into all the several Counties of England, by which at once it was found, that the Gentlemen were furnish’d at the same time with the same Topicks, the same Reasons and Arguments against their Duty; which Reasons and Topicks of Discourse were respectively adapted to the Use of all the Pulpits and all the Ale-Houses in England: This Pamphlet was call’d English Advice to the Freeholders.[47] And so faithful were the Servants of the Party to their Employers, that no Rewards could purchase the Discovery, so as to bring them to Justice; tho we hear in the Country, that the Government know very well who was the Writer of that zealous Part of High-Church Loyalty, and will take their own time to resent it.

This Alarm was calculated for the Election of the Parliament,[48] and it was in our Country[49] made much use of upon that Occasion; insomuch, that they boasted that tho they lost by the Election in the Towns, they gain’d in the Countries, tho even in that they were mistaken too: but this will be allow’d, that by the incessant Clamour, about that Time rais’d by the Clergy and their Emissaries, they really gain’d ground upon the Loyalty of the People, debauch’d their Principles, and laid a Foundation for all that Tumult and Disorder that has since broke the Peace of the Country, and occasion’d all the Blood with has since been shed, or that may be shed in this unnatural Quarrel.[50]

It was indeed wonderful,[51] to see how soon they had turn’d the Heads of the common People, and how those, who but a few Days before had been as forward as any Body to toss up their Caps for King George, who had abhor’d, as well as abjur’d the Pretender, and whose Blood run chill at the very Name of Popery, were to be seen now pulling down Meeting-Houses,[52] huzzaing for High-Church, and shaking Hands with their Popish Neighbours, as People all embark’d in the same Cause: And least it be thought hard of one who calls himself a Tory, and who you know has been so true to the Church, and such a Friend to the Clergy, to load the Clergy with the Crime of deluding these poor People; I beg of you but to make one Observation with me upon it, viz. Whether many of the said poor People, who will be brought to Justice for their Rebellion,[53] do not load the Clergy with it at the Gallows: For which Observation I doubt not, you will have Opportunities enough.

It is true, there have been other Instruments made use of to Debauch the Principles of the People, besides the inferior Clergy; the High-Church Party have had their Emissaries a long time at work, to spread Disaffection among the People, and there has not been wanting Instruments among the Gentry, and even among the Nobility, and some among the Ladies too, of which I may speak in time. But I remember how what a plain, honest, homely Fellow said once in our Neighbourhood, had a very strange Effect upon the People round about him, and answer’d, at that time, all that the Jacobite Gentlemen could say. It seems they were railing at the Government, and at last, centering their Scandal upon the Person of the King, and among the rest, at his Majesty’s being a Stranger,[54] and unacquainted, &c. Well, says the Countryman, why then if the King is a Stranger, belike other People move him to act in a manner as you do not like. Yes, yes, said the Jacobite, it is his Ministry do it all. Well but says the Countryman, “Must we dislike the King for what his Ministry do? Perhaps when he comes to be better acquainted he will put you in their Room, pray how shall we be sure you will do better? Yet you will think it hard the King should be reproach’d with Ignorance for putting you in, and we shall think it as hard he should be charg’d with your Mistakes; therefore our way is first to do justice to the King, and then to enquire, when any Faults are found, who are to be blam’d for them.”

This Answer is so natural, and so adapted to the common Understanding, that it would presently have conquer’d all the Attempts of that Party, had there been no other Agents at work; for nothing was more evident than the Injustice of reproaching the Sovereign upon the Conduct of his Servants; when at the same time they granted, tho that was not true either, that the King being a Stranger was not acquainted with the Persons Capacities and Merit of those he was to chuse them out of. Now tho it is true, that his Majesty’s Conduct has prov’d, that he perfectly knew the Characters of the Nobility and Gentry who he employ’d, as likewise of those he declin’d, of which the very separating them one from another at his first coming was a Proof; yet were it as they say, still the Force of the Argument is doubled upon them, viz. That it is unreasonable in them to endeavour to alienate the Affections of the People from their Sovereign, for any Mistakes of his Ministry.

This therefore had never gone the Length with the People, as we since find it has, had not the inferior Clergy taken up the Cudgels, in what they call the Cause of the Church, and brought Religion into the Quarrel, as I have said before. I must confess, tho I love the Church as well as any of them, yet we have been formerly so tir’d with this politick Clamour of the Church’s Danger,[55] when we our selves knew the Cheat, and that there was nothing at all in it, that I could by no means lay any stress upon it now; and this I must say, that it gave me a strange, tho’ I doubt a true Idea of the Honesty of our Clergy from that time forward; and I am at a great loss to imagine what kind of Conduct that it will be rational for me to expect from them, will ever be able to restore them to my Charity.

In a Word, the Idea’s I entertain’d of them were such as these, viz. That too many of them deserv’d the Character of that Pope, who when he saw the vast Sums which were brought into his Treasury by the Sale of Indulgences, cried out with more Sincerity than Religion, Heu! Quantum profuit hæc Fabula Christi? What a strange deal of Mony we get by this Fable of Christ?[56] And I thought that our Clergy may well turn the Words and say, Alas! How easily do we embroil this Nation whenever we please, by this Fable of the Danger of the Church?

Certain it is, that the same People have raised the same Cry upon several Occasions, some of them as inconsistent one with another as Light is with Darkness; and you and I know well enough when the Fable of the Danger of the Church, did good Service to the Whig Cause at one time, and to the Tory Cause at another.[57]

But of all the occasions that ever were laid hold of, to complain of the Danger of the Church, I must own there never was one circumstanc’d like this, for it is so naked, the Hook is so bare, the Pretences are so weak, and the true design so visible, that really it shocks even us Tories, I mean, such of us who have some remains of old Principles left, and who have not harden’d ourselves against the Convictions of our Reason: In a Word, it is impossible to reconcile us to such Conduct as we now see the generality of our old Friends, as well Clergy as Laiety, submit to:

For Example,

  1. To take all the Oaths, Declarations and Abjurations, and Swear that they from their Hearts willingly and truly abjure the Pretender by Name, and yet at the same time drink his Health, pray for his Coming, and persuade the poor People to believe he has the only lawful Claim to be their King.
  2. To speak of the Danger of the Church under the Reign of a Protestant Successor, and propose the delivering the Church from that Danger by a Popish Pretender.

These things have quite shockt us honest Country Tories, and we are quite aground; we want mightily to know what you London Tories think of it; for in short, if we have not some better Arguments to resolve our Doubts, we shall all turn Whigs in our Opinion of the inferior Clergy, and think they have lost all Sense of Religion and Loyalty, Justice and Honesty; and in the mean time I assure you we are all ready to draw our Swords for King George, and to stand by the Constitution and the Protestant Succession to the last drop; for as we own[58] the King, so we abhor Rebellion and a Popish Pretender.

F I N I S.

NOTES

[21]   former Times: the Whigs had last been preeminent from 1708 to 1710.

[22] Change of the Ministry … about the Year 1711: the ministerial revolution of 1710–11 saw Anne’s removal of the Whig-allied Sidney Godolphin (1645–1712) and Duke of Marlborough (1650–1722), and the appointment of Robert Harley (1661–1724) as First Lord of the Treasury in May 1711, after the Tories’ victory in the 1710 general election. Harley effectively led the government until his resignation in July 1714.

[23] Excursion: “an overstepping of the bounds of propriety or custom” (OED); euphemistically, an insult.

[24] Obedience to the higher Powers: the Tories were associated with “passive obedience” to the monarchical will.

[25] I thought … infringed: compare Defoe’s An Appeal to Honour and Justice (1715): “It was not material to me what Ministers Her Majesty was pleas’d to employ, my Duty was to go along with every Ministry, so far as they did not break in upon the Constitution, and the Laws and Liberties of my Country” (21).

[26] Eclaircissement: an explanation of equivocal conduct or something obscure; “Eclaricissment” in original.

[27] to die in the last Ditch: not to surrender; to fight till the last. The allusion is to William of Orange’s defense of his native Holland in 1672. See Introduction.

[28] his Majesty Landed at Greenwich: on September 18, 1714.

[29] hardy: “presumptuously bold, audacious; rashly bold, showing temerity” (OED).

[30] Regency: between Anne’s death and George’s arrival, Britain was ruled by a Hanoverian-appointed Regency comprised mostly of Whigs, albeit with a few Hanoverian Tories, like Nottingham (see Hatton 120–21).

[31] Usage of the late Princess Sophia’s Court: the House of Hanover felt slighted because proposals for Sophia or her grandson, the future George II (reigned 1727–60), to reside in England had been rejected, primarily by Anne (Gregg 209–13).

[32] mean: “of a political body, authority, etc.: weak; comparatively powerless” (OED).

[33] Low Party: the Whigs were the Low Church party, committed broadly to toleration of nonconformity; the Tories were the High Church party, committed to High Anglicanism and opposed to toleration.

[34] dissolving the Parliament: on January 15, 1715, prior to the general election.

[35] D— of O—-d!: James Butler, 2nd Duke of Ormond (1665–1745), a Tory, was appointed Captain-General of the British forces in 1711, after the removal of the Whig favorite, Marlborough. He was a focal point of Jacobitism after George dismissed him; facing impeachment, he fled to France in summer 1715 where he conspired on behalf of the Pretender. Defoe wrote two pamphlets attacking Ormond in 1715.

[36] those Hands … former Reign: the Whigs.

[37] Revolution: i.e. 1688–89.

[38] several Reigns … Popish Parliament: Henry VIII (reigned 1509–47) initiated the English Reformation. Britain reverted to Catholicism and back again during the reigns of his children, Edward VI (1547–53), Mary I (1553–58), and Elizabeth I (1558–1603), because Mary was Catholic and Edward and Elizabeth were Protestant.

[39] were: “where” in original.

[40] triming Prudentials: to trim is “to modify one’s attitude in order to stand well with opposite parties; to move cautiously, or ‘balance’ between two alternative interests, positions, opinions, etc.; also, to accommodate oneself to the mood of the times” (OED). It was a negative concept, associated with expedient or self-interested compromise of principle.

[41] Gentlemen turn’d out of Places: those removed from political office, the Tories.

[42] indefeisable: indefeasible. This spelling is not unusual in the period.

[43] King James … Papist: when Duke of York, James converted to Catholicism in the late 1660s. Efforts by the Protestant parliament to exclude him from the succession failed due in large measure to the opposition of his brother Charles II (reigned 1660–85) to the Exclusion Bills. As king, James II’s appointment of Catholics to prominent public offices in contravention of the Test Act (1673) and the birth of his son, a Catholic heir, set in motion the invitation to William of Orange to invade.

[44] the invading … Protestant Colleges: James II offended Anglicans by attempting to place Catholics in positions of power at colleges of the University of Oxford.

[45] Non-obstante: a jurisprudential phrase meaning “notwithstanding.” James II acted notwithstanding the laws.

[46] Canon Ecclesiastick: canon law.

[47] English Advice, to the Freeholders of England: this pamphlet, published anonymously at the start of 1715, was by the High Tory Francis Atterbury, Bishop of Rochester (1663–1732). It was highly controversial: a reward of £1,000 was offered for information leading to the arrest of its author. See Introduction.

[48] the Election of the Parliament: the general election in early 1715 saw a huge swing to the Whigs, despite Atterbury’s propaganda.

[49] Country: i.e. county.

[50] Quarrel: the 1715 Jacobite rising.

[51] wonderful: full of wonder; amazing.

[52] Meeting-Houses: places of nonconformist worship, allowed by the Toleration Act of 1689. See Monod 173ff on attacks against them in the 1714–15 riots.

[53] brought to Justice for their Rebellion: the Jacobite rebels were tried and many sentenced to death; many were later released or transported following the Act of Indemnity (July 1717).

[54] stranger: foreigner.

[55] the Church’s Danger: During Anne’s reign “The Church in Danger” was a popular rallying cry of Anglican Tories, who feared that the 1689 Act of Toleration undermined the Church of England.

[56] that Pope … Fable of Christ: attributed to Leo X (Pope, 1513–21). See Introduction.

[57] good Service … at another: The “Church in Danger” slogan backfired in 1705 and government swung to the Whigs, but its revival in 1710, resulting in the poorly managed impeachment of the High Church cleric, Henry Sacheverell (1674–1724), produced a Tory upsurge (see Bennett 81–83, Jones 759–71, and Spaeve 14–15).

[58] own: “recognize or profess obedience to” (OED).

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

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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

 

Some
THOUGHTS
of an
Honest TORY
In the Country,
upon the
Late Dispositions of some People to Revolt.
with
Something of the Original and Consequence of their present Disaffection to the Person and Government of the King.


In a Letter to an Honest Tory in London


LONDON:
Printed for R. Burleigh in Amen-Corner. 1716.

(Price Six Pence)

 


 THE INTRODUCTION

As in Matters of Dispute it is always requisite to explain the Terms, so before I proceed to the Case now in hand, I think my self oblig’d to lay down very plainly what I mean, and how I wou’d be understood, when I speak, 1. Of an Honest Tory, for some will hardly allow the Term to be just. 2. Of the Dispositions of some People to Revolt. 3. Of a Disaffection to the Person and Government of the King; and, lastly, who I mean by the King.

And this I do, because as it is just that every Man should be the Expositor of his own Words, so in this time of universal Misunderstanding, it is highly necessary to every Author to be very explicit, that no room should be left to his Enemies to put false Glosses upon what he writes,[13] and to explain Things for him, which they cannot so well do when he has explain’d them already for himself.

By an Honest Tory then, I mean such a Man as the Whigs themselves mark’d out for us in the time of the late Reign;[14] when tho’ they believed that the Ministry, and High Church or Tory Party, were in the Interest of the Pretender;[15] yet they always told us, and that not with Charity only but with Truth, that it was not to be understood of all the Tory Party, but that there were a great many honest Gentlemen, even among the Tories, who were not for the Pretender, and these they themselves christned afterwards by the Name of Revolution Tories.[16] I could quote many Authors for this, besides a Pamphlet said to be written by a Person of Honour, Entitled, Observations on the State of the Nation,[17] where the Case is plainly distinguished. In a Word then, the Author of this Work is to be understood as a Revolution Tory; one, who however he may have been of differing Sentiments from the generality of the People in some time past, is yet sound in his Political Opinion, clear in the Revolution Principle, and by Consequence in that of the Protestant Succession of Hanover,[18] as now possest by, and entail’d upon, The King, and his Royal Protestant Posterity; and this Man it’s hoped may, tho’ a Tory, be call’d Honest for many good Reasons, too many to enter upon here.

By the Words in the Title the Disposition of some People to revolt, it is desir’d to be understood, not that there is a general or a formidable Disposition in the People of this Nation to revolt; but that there is such an unhappy Disposition in some, and that there are Agents at Work busily to spread that Disposition further among the rest; and this cannot be denied; nay, tho’ it should be said that this unhappy Disposition has been spread farther, and encreased to a greater height than was thought could have been possible in such a Nation, and under such an Administration as this we now live under.

By the Disaffection to the Person and Government of the King, I mean much the same with the Disposition to revolt; with the Addition only of those who are actually in Arms against the King, and of those who openly declare themselves in the Interest of the Rebels.[19]

Lastly, by the King I desire always to be understood as a good Subject ought to be, viz. to mean King George; and I chuse to explain it thus to avoid the often[20] Repetition of his Majesty’s Name; as also, that I think no other Name can, but in a criminal manner be added to the Style: and I think the King is a more Honourable Distinction by far, than it would be with the addition of his Majesty’s Name, which would but leave room to suggest, that an Usurper might be lawfully spoken of as King, and have the Honour of his Majesty’s Style added to his Name, which I think cannot be without as much Treason as the Tongue is capable of speaking.


Notes

[13]     false Glosses: This phrase occurs frequently in Defoe’s writings; see An Enquiry into the Case of Mr. Asgill’s Translation [A3v]; Review 1.7; An Essay on the History of Parties 3; An Essay on the South-Sea Trade 9; Reasons Against Fighting 2; Argument Proving 89; Turkish Spy 220; Complete English Tradesman 203, 301; Conjugal Lewdness 112; A New Family Instructor 14.

[14]   the late Reign: that of Queen Anne (reigned 1702–14).

[15]   Pretender: James Francis Edward Stuart (1688–1766), son of the deposed King James II (reigned 1685–88), who led a failed uprising to claim the throne in late 1715.

[16]   Revolution Tories: those Tories in support of the 1688–89 English Revolution, by which James II was deposed by Parliament and replaced with his son-in-law and daughter, William III and Mary II (reigned 1688–1702; William solo after Mary’s death in 1694).

[17]   Observations … Nation: Observations upon the State of the Nation, in January 1712/3 (January 1713), which Defoe thought was by Daniel Finch, 2nd Earl of Nottingham (1647–1730). See Introduction.

[18]   Protestant Succession of Hanover: by the Act of Succession (1701), the monarchy was settled, in the case of both William III and Anne dying without heir, on the next Protestant claimant, Princess Sophia, Electress of Hanover, and her heirs. Sophia predeceased Anne, so Sophia’s son became George I (reigned 1714–27).

[19]   Rebels: participants in the 1715 Jacobite rising.

[20]   often: frequent.

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

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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

 

Note on the Text

The copy text used in producing this edition is the Newberry Library’s copy of the first (and only) edition of Some Thoughts of an Honest Tory. I have also consulted the copy held at Senate House Library, University of London, which is identical. Original typography, orthography, and punctuation have mostly been retained, except that the “long s” has been modernized and running left-hand quotation marks have been omitted. Other emendations to the text are noted and my interpolations are in square brackets.

For helpful feedback and practical help in preparing this edition, I would like to thank Katherine Ellison, Holly Faith Nelson, Ginny Weckstein, an anonymous reviewer for Digital Defoe, and Mackenzie Sarna, who completed the first transcription of the text on my behalf.

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

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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

Bender, John. Imagining the Penitentiary: Fiction and the Architecture of Mind in Eighteenth- England. Chicago: The U of Chicago P, 1987. Print.

Brown, Tom. “Amusements Serious and Comical.” 1700. The Moving Pageant: A Literary Sourcebook on London Street-life, 17001914. Ed. Rick Allen. New York: Routledge, 1998. Print.

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

Defoe, Daniel. An Essay on Projects. 1697. Eighteenth Century Collections Online (ECCO). Web. 20 Aug. 2015.

—. 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.

—. A Journal of the Plague Year. 1722. New York: Penguin, 2003. Print.

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

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

—. Roxana. 1724. New York: Penguin, 2001. Print.

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

Drake, George A. “The Dialectics of Inside and Outside: Dominated and Appropriated Space in Defoe’s Historical Fictions.” Eighteenth-Century Fiction 14.2 (2002): 125-45. Print.

Gay, John. “Trivia, or the Art of Walking the Streets of London.” 1716. The Moving Pageant: A Literary Sourcebook on London Street-life, 17001914. Ed. Rick Allen. New York: Routledge, 1998. Print.

Hill, Bridget. Servants: English Domestics in the Eighteenth Century. Oxford: Clarendon, 1996. Print.

Hirsch, Marianne. The Generation of Postmemory: Writing and Visual Culture After the Holocaust. New York: Columbia UP, 2012. Print.

Hitchcock, Tim. Down and Out in Eighteenth-Century London. London: Hambleton & London, 2004. Print.

Manley, Lawrence. Introduction. The Cambridge Companion to the Literature of London. Ed. Lawrence Manley. Cambridge: Cambridge UP, 2011. Print.

“Motion, n.” OED Online. Oxford UP, March 2015. Web. 2 June 2015.

Novak, Maximillian E. Daniel Defoe, Master of Fictions: His Life and Ideas. Oxford: Oxford UP, 2001. Print.

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

Ogborn, Miles. Spaces of Modernity: London’s Geographies, 16801780. New York: The Guilford Press, 1998. Print.

Porter, Roy. London: A Social History. Cambridge, MA: Harvard UP, 1994. Print.

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.

Wall, Cynthia. The Literary and Cultural Spaces of Restoration England. New York: Cambridge UP, 1998. Print.

—. “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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Domestic Space in Eighteenth-Century British Novels, by Karen Lipsedge

Reviewed by Amy Wolf

Karen Lipsedge’s book examines the relationship between real domestic spaces and their fictional counterparts in novels by Samuel Richardson, Frances Burney, Eliza Haywood, and Frances Sheridan. “By recreating the structure, design, function and social significance of specific rooms and garden buildings, and the ways of life they facilitated,” Lipsedge hopes to shed light on the ways such rooms functioned in novels, recapturing the ways eighteenth-century readers would have understood literary heroines’ characters, relationships to privacy, and senses of freedom or confinement through the descriptions of their rooms (3–4). She sees her approach as bringing together studies of domestic architecture and literary studies, focusing not just on literature’s symbolic treatment of spaces, but also on the relationship of rooms in novels to real eighteenth-century rooms and cultural understandings of those rooms’ meaning and function.

Lipsedge’s introduction provides an overview of eighteenth-century architecture and the polite elite’s embrace of the Palladian ideal to order their domestic spaces—both indoors and outdoors. Building on other scholars’ work, she shows the ways “the Palladian house was perceived to be the ideal visual symbol of the owner’s politeness” and its “hierarchal organization of the interior, in which the function of each room was signalled by its location [and] was believed to reflect the order and harmony of the inhabitants” (8). But it is not only order and harmony or ideas about the homeowner’s identity that are revealed through architecture. Lipsedge is also interested in how over the course of the eighteenth century a growing concern with privacy and individuality gets expressed through architecture. Specifically, she concentrates on two kinds of rooms in her introduction—dressing-rooms and closets—in order to show this change, tracking the “decreasing social significance of the private closet and the concurrent increase in value of the dressing-room, in the second half of the century” (11). Closets were places of individual study and reflection, especially for prayer. Alternatively, dressing-rooms, originally both for men and women, became more and more associated with women over the course of the century and reflected changing conceptions, not just of privacy, but also of virtue. Tracking the decrease in closets and increase in dressing-rooms—as both rooms also shifted in meaning—helps us to understand quite a bit about eighteenth-century lives. More importantly for Lipsedge’s purposes, it also helps us to understand the nuances of these spaces in novels not as fixed but as culturally dependent and continually questioned, by both those who wrote and those who read novels.

Lipsedge’s first chapter is mostly an overview of real houses, exploring how eighteenth-century architects and inhabitants of those spaces thought of their homes and rooms. She uses letters, architecture histories, and illustrations to reveal what houses looked like and how they were laid out. Interestingly, as the century progresses, rooms became more and more about sociability at the same time that the occupants were becoming more concerned with privacy. From the mid-century on, there was “a change in the balance between social and private rooms, for while social rooms began to dominate the domestic interior, the composition, size and significance of private rooms began to decrease” (36). Social rooms took over the ground floor and private rooms moved upstairs, all as part of the Palladian ideal moving away from the idea of apartments into a different use of space. Rooms became more and more specialized and sometimes even gendered, as when dining rooms developed as spaces solely for eating and (with)drawing-rooms became a female sanctuary where women could “withdraw” from the men after dinner. Lipsedge makes interesting use of architect Isaac Ware’s 1756 Complete Body of Architecture to trace specific examples of the locations, functions, and meanings of important domestic spaces.

Lipsedge’s next three chapters turn to the novels themselves and are named after different kinds of rooms: social rooms, private rooms, and garden rooms. “Social Rooms” concentrates on parlours and drawing-rooms. Her close reading of the three parlours in Clarissa is thoughtful and nuanced, emphasizing the ways in which the Harlowes assert their authority over Clarissa by manipulating and controlling her parlour, staging Solmes courtsthip scene there, for example, and attempting to limit how she uses a space once in her control and once a site for her personal intellectual pursuits and privacy. At its best, Lipsedge’s work brings to life for the modern reader the function and meaning of spaces that an eighteenth-century reader would have intuitively grasped. For example, she notes that the Harlowe’s three parlours—one family parlour, one for Bella, and one for Clarissa—was unusual and this fact “articulate[s] the recurrent themes of the novel: divided families and the violation of space” (59). Rooms in the Harlowe household are “commodities and assets for which the family bargain,” just as they will attempt to do with Clarissa herself (59). Lipsedge also traces the function of social rooms in Pamela, Evelina, and, briefly, Memoirs of Miss Sidney Bidulph. The “Private Rooms” chapter contends that the shift from Richardson’s emphasis on private rooms to Burney’s emphasis on social rooms reflects “changes in interior design and the cultural perception and use of domestic space in the eighteenth century” (98). Closets and dressing-rooms were seen as “liberating spaces in which the individual could escape, if only metaphorically, from the physical boundaries of the surrounding walls” (91). Lipsedge traces the evolution of the dressing-room from its satirical origins early in the century to its association with virtue and privacy later by looking closely at two works of art, Hogarth’s Marriage-à-la-Mode in 1745 and a portrait of Queen Charlotte by Johann Zoffany in 1765. Hogarth’s dressing-room is certainly a satirical site of illicit female sexuality and consumerism whereas Queen Charlotte is portrayed in her dressing room with her two sons in a scene of “maternity, harmony, order and femininity” (114). She notes that the Queen is positioned next to her mirror but looking at her sons, not focusing on vanity. Queen Charlotte’s dressing-room is a place of family intimacy and privacy. Lipsedge nicely integrates this visual history into a reading of several novels, moving from Pamela in her lady’s dressing-room in danger of seduction to Harriet (in Sir Charles Grandison) in her dressing room’s “private female space in which the heart, rather than the body, is unveiled and displayed” (120).

Chapter Four, “Garden Rooms,” follows the pattern of earlier chapters in giving a history of “real” garden buildings to shed light on their function in novels. Garden buildings were often whimsical and idiosyncratic, not as formal as house architecture, but functioned much as interior parlours did. Much of this chapter looks at famous garden seduction scenes, a common trope at least since the amatory novels of the late seventeenth century. In the four novels Lipsedge examines, the “ambiguities of isolation” make summer houses seemingly safe retreats, but it is dangerous for the heroines to treat them as they would parlours—their seclusion makes them unsafe (148). Lipsedge uses J. D. Macey’s argument that the garden buildings are “transitional spaces” in these novels and applies it in slightly different ways (132). Many scholars look at the ways male intruders trap the heroines in garden buildings, but Lipsedge sees them as sites for potential autonomy. For example, in her reading of the changing function of the arbour at Mrs. Beaumont’s house in Evelina, Lipsedge notes that at first Sir Clement Willoughby tries to seduce Evelina there, but eventually it becomes a spot for Evelina and Lord Orville to meet: “The arbour now functions as a symbol of pastoral innocence and of burgeoning platonic love, rather than as an emblem of threatening passion” (165).

The book’s conclusion is mostly a repetitive summary of earlier material, but it does begin to speculate on male characters’ relationship to domestic space. Overall, Lipsedge is successful in her main goal, bringing to life the function and meaning of eighteenth-century rooms in several novels and their “intersect[ion] with contemporary ideas about the function and use of domestic space, the concept of privacy, and the connection between living space and the individual” (1–2).

Amy Wolf
Canisius College


WORKS CITED

Macey, Jr., J. D. “‘Where the World May Ne’er Invade’? Green Retreats and Garden Theatre in La Princess de Clèves, The History of Miss Betsy Thoughtless, and Cecilia.” Eighteenth-Century Fiction 12.1 (1999): 75–100. Print.

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Literature, Religion, and the Evolution of Culture, 1660-1780, by Howard D. Weinbrot

Reviewed by David Walker

Howard D. Weinbrot’s Literature, Religion, and the Evolution of Culture has a very impressive chronological and intellectual range and sweep. Adapting Darwinian evolutionary theory to the cultural history of the long eighteenth century is a significant and formidable undertaking. It is Professor Weinbrot’s contention that “gradual improvements from generation to generation are passed on to successive generations.” These are then “solidified and in turn improved … and incorporated into national and international social, political, literary, and other cultural gene pools” (8). Portraits of Defoe and Sacheverell appear on the dust jacket along with a list of eighteenth-century notables such as Gilbert Burnet, Tobias Smollett, John Wesley, and George Gordon, who themselves loom large in Weinbrot’s text. This appears a generous cross-section of individuals displaying diverse religious and political affiliation in the long(ish) eighteenth century. In his concentration on their works and their activities Weinbrot demonstrates the extent to which cultural, religious, and political life in eighteenth-century Britain was in a constant state of flux.

Sacheverell’s name is forever associated with the most celebrated trial of the early eighteenth century. He was charged with sedition for vilifying the powerful Whig minister Sidney Godolphin and denigrating the Glorious Revolution. His impeachment and trial generated a considerable “storm of pamphlets” (Holmes 32). A narrowly high-Tory Anglican who hated moderate Tories, Latitudinarians, and Dissenters alike, Sacheverell’s guilt at trial led to riots on the streets of London. George Gordon, at the other end of Weinbrot’s gallery of portraits, shares with Sacheverell the distinction of lending his name to significant violent acts of riot in defense of religious intolerance, this time against Catholics. Violence against Dissenters in 1710, and against Catholics in 1780, seem to suggest that little in the way of enlightened evolution took place in eighteenth-century England.

The history of early modern English Protestantism is a history of conflict, famously embodied in regicide, revolution, and republicanism in the mid-seventeenth century. After the Restoration of the Stuart monarchy in 1660, revolution was carried on by other means across the remainder of the seventeenth century when republicanism ceased to be a practical alternative to monarchy and instead was translated into a language of opposition. Defoe himself of course was a notable Dissenter and supporter of the Glorious Revolution: his character was formed in the persecutory decades before and after the Glorious Revolution and the passing of the Toleration Act, when a war of religion raged through the literary mediums of pamphlet polemic in many different forms. Weinbrot is alert to the tangled threads of orthodoxy and Dissent in all of its murky difference, and he opens chapter 2 of Literature, Religion, and Culture with the recognition that “[e]ven one’s own coreligionists could be apostates, antichrists, or false brethren” (55).

Weinbrot’s reading of work by Defoe and Sacheverell takes place in the context of other pamphlets, treatises, and tracts that consider the relationship between church and state and the danger presented to the Church of England by Dissent. It was a world in which little quarter was given and less asked. Despite the powers of the state that were almost permanently arrayed against them in the decades after 1660, in the ongoing struggle between the established church and nonconformists, “Lower churchmen and Dissenters gave as good as they got” (30). In chapter two, Weinbrot zeroes in on the reign of William III, placing Defoe’s Shortest-Way and Sacheverell’s The Political Union (1702) at the center of the discussion. Weinbrot’s analysis throughout this chapter is deft and vigorous. He nicely sets up the terms of the debate between High Anglican Tories, Low Church Whigs, and Dissenters, and the manner in which it was fought out in the pamphlet literature of the 1690s and the opening years of the eighteenth century.

In an age of satire, The Shortest-Way famously proved too cunning for its earliest readers to be properly understood. In terms of initial reception the work seems to have satisfied no-one. To Dissenters it appeared to treat flippantly serious questions of toleration and invited in their view the wrong kind of attention to their cause; to Anglican Tories in Sacheverell’s ultra-conservative mode, the text was received as a mockery of their values. On the whole, outrage by all interested parties was the norm (80-84). The death of William III on March 8, 1702 re-opened debates about the efficacy of the Toleration Act passed in 1689 and led to the intensification of what was already a heated discussion regarding the legalization of Protestant Dissent. Between the passing of the Act and 1702 “worries over popular religious behaviour” and “intellectual challenges to orthodoxy” were “presented with particular force,” says Julian Hoppit. This led in turn to debates about the Protestant religion in England that were “hardly less intense than those which had raged so fiercely in the mid sixteenth century and during the Interregnum” (Hoppit 208). Quoting Jonathan Swift’s Some Free Thoughts on the Present State of Affairs (1714) —“that the church’s ‘secret Adversaries were Whigs, Low Church, Republicans, Moderation-Men, and the like’” —Weinbrot makes it plain that Sacheverell was not the only intolerant High Churchman willing to nail his colors to the mast. Anything less than “absolute belief” in the supremacy of the Episcopal Church of England, many agreed, was madness (55; 89–90, notes 1–2).

Here we see a familiar association made by supporters of Episcopal Church government: Dissent is equated with republicanism, with the implied charges of regicide and revolution—of a world turned upside down. Such rhetoric was the staple of anti-toleration debates throughout the period of Weinbrot’s coverage. Accusations of this kind were revived, reiterated, and enhanced at moments when political crisis was generated by issues of religion. The most spectacular example of this in the later seventeenth century is the massively disruptive political upheaval of the Exclusion Crisis, and of course the Glorious Revolution itself. Gilbert Burnet writes eloquently on it in History of his Own Time. For the Exclusion Crisis he blames the press which “became very licentious against the court and the clergy”. Accordingly the bishops of the time, in fear of a rebellion, “set themselves to write against the late times and to draw a parallel between the present times and them” (Burnett 210–11). Pro-episcopal writers were quick to blame the current liberal fashion for philosophical skepticism, of which the leading practitioners were Hobbes and Spinoza (Ibid). From this point onwards there were existed irreconcilable positions regarding enthusiasm and reason: for Dissenters an exclusive reliance on inspiration by the Holy Spirit was essential. “From the High Church point of view,” says Weinbrot, “the Dissenters had usurped the divine voice.” They took active steps to reclaim it “with their own language of annihilation” (60). It is a short step from this position to one that sees Dissenters tarred by Sacheverell and others with the brush of satanic influence and a fall into chaos. Charles Leslie, for instance, sees chaos as “a synonym for enthusiast-Whig-Dissenter minds” (56). This brief look at the opening section is a prelude to a chapter rich in its analysis of early eighteenth-century writers that were familiar with—and in some cases were contributing to the history of religious violence from the Counter Reformation of Mary I to the late seventeenth century. For some Tory writers in the period there was no separation of church and state needed: “Denial of divine right was a denial of God” (56). Works by Sacheverell (Nature and Mischief of Prejudice and Partiality) and Leslie (Principles of the Dissenters) called for Old Testament retribution upon Dissenters. Quoting liberally from both of these texts Weinbrot points out that both writers called out for action including “Condign Vengeance” and the infliction of “wrath” upon “Insatiable, Mercenary, Blood-Hounds.” Recourse to the “Hebrew Law of Retaliation,” the argument went, is the only appropriate solution to the current malaise. Sacheverell and Leslie believed wholeheartedly, Weinbrot writes, that “the state’s martial arm” was [also] its religious arm’ (61). In The Perils of False Brethren, both in Church and State (1709), Sacheverell sets out his stall. Quoting liberally from this text and others Weinbrot draws upon some very interesting material suggesting that fear of persecution and extirpation was something that was feared by Church of England loyalists every bit as much as Dissenters. Commentators such as Charles Leslie “were sadly confident that the Whigs and Dissenters planned utterly to destroy the true church” (59). His New Association makes this all too clear with its repeated references to the “Destroying of Episcopacy Root and Branch” (qtd. in Weinbrot 60).

It is the satirical rendering of these views that form the target of Defoe’s Shortest-Way. In her encyclopedic taxonomy of satire from 1658-1770, Ashley Marshall describes The Shortest-Way as a “less straightforward type of religiopolitical satire,” intended by Defoe “not to ridicule the High Church position but to school his fellow dissenters about the dangers concealed in that position,” while Paula Backscheider believes that The Shortest-Way “was a dramatic impersonation, a defense of liberty [that] included all of the ideas Defoe found most offensive” (Marshall 151; Backscheider 94, 95). The clearest danger, and one that Defoe is alert to from the outset of the Shortest-Way, is the relatively recent parliamentary act guaranteeing religious toleration, albeit to a limited number of Dissenters. The outcome of this act, writes Defoe, is that “these last fourteen years” have enabled a “viperous brood” to flourish, who have “butchered one King, deposed another King, and made a mock King of a third.” William III is no more than the Dissenters’ puppet, a “King of Clouts” (Defoe 132–33). Defoe picks up too on the position outlined by Sacheverell and Leslie: suppression of Dissent is to be lauded and not decried. Intolerance, says Defoe, is preferred to coddling. He cites the clearing of Huguenots from France by Louis XIV in the revocation of the Edict of Nantes in 1685 as a good example. Insofar as the Dissenters are concerned, “Heaven has made way for their destruction,” by eliminating their “Monmouths, and Shaftesburys and Argylls,” and “if we do not close with the divine occasion” and extirpate them, he goes on, then we have no-one to “blame [but] ourselves” (Defoe 137, 138). As the section in chapter two heads towards its conclusion Weinbrot charts a convincing path through the jungle of visceral religious polemic. In the end, there seems little to distinguish between the two sides. In his view Defoe “could so well mimic Sacheverell’s version of ethnic cleansing: [because] he was keen on practising it himself towards Catholics” (78).

Literature, Religion, and the Evolution of Culture is a formidable work of scholarship written by one of the period’s sharpest critics. Its erudition is pronounced, its analysis acute, and there is little doubt in my view of its quality as a work of literary and cultural history. Each chapter is a case study; most have as their centerpiece a reading of something by a well-known writer: Defoe, as we have seen in chapter two; Equiano (chapter four); Dickens (chapter eight). If I were to quibble I would ask for more close reading of the period’s literature, more poetry, and more fiction. More, as another reviewer has remarked, on the debate concerned with toleration (Conway).

David Walker
Northumbria University

WORKS CITED

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

Burnet, Gilbert. History of his own Time. 1724–34. 6 vols. Ed. M. J. Routh. Oxford: Clarendon Press, 1883. Print.

Conway, Alison. Rev. of Literature, Religion and the Evolution of Culture, 1660–1780, by Howard D. Weinbrot. Review of English Studies 65:271 (2014): 745–47. Print.

Defoe, Daniel. The Shortest Way with the Dissenters: or, Proposals for the Establishment of the Church. 1702. The True-Born Englishman and Other Writings. Ed. P. N. Furbank and W. R. Owens. London: Penguin, 1997. Print.

Holmes, Geoffrey. British Politics in the Age of Anne. 2nd ed. London: Hambledon Press, 1987. Print.

Hoppit, Julian. A Land of Liberty? England 1689-1727. Oxford: Oxford UP, 2000. Print.

Marshall, Ashley. The Practice of Satire in England, 1658-1770. Baltimore: Johns Hopkins UP, 2013. Print.

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Christianity Not as Old as the Creation: The Last of Defoe’s Performances. Ed. G. A. Starr

Reviewed by Maximillian E. Novak

G.A. Starr has produced an excellent edition of a work that he demonstrates, without the shadow of a doubt, to be by Defoe. It is a reply to Matthew Tindal’s Christianity as Old as the Creation, which appeared in April 1730. Defoe’s response was published in May 1730 by Thomas Warner, who, as Starr points out, was one of Defoe’s regular publishers at the time. Defoe’s text runs to only sixty-one pages, but with notes, Professor Starr’s introduction runs almost as long, and he provides over twenty pages of detailed notes to the text itself. Although I will discuss the nature of this work and Professor Starr’s contribution later in this review, I feel that I have to remark on some oddities in the publication. Defoe’s name does not appear on the spine of the work, and its inclusion in the subtitle, “The Last of Defoe’s Performances,” seems somewhat tendentious. The work is certainly by Defoe, but it is not at all certain that it was his last piece of writing. Of course, it was not included in P. N. Furbank and W. R. Owens’s Critical Bibliography (1998). Since Professor Starr expresses his gratitude to those authors, did it have to assume a doubtful status, more doubtful than, say, The Commentator (1720), another of Defoe’s works without external evidence? Is this why, even after Professor Starr establishes Defoe’s authorship with brilliant analysis of parallel passages from works we know to be by Defoe, he continues to refer to “the author” of this work rather than to Daniel Defoe?

As Professor Starr remarks, Defoe refers to Tindal’s work just a few times. Tindal glorifies human reason and argues that whatever fails to pass the test of reason—including the Bible—has to be dismissed as unworthy of humankind who needs to be considered “moral Agents.” Defoe’s opposition to such arguments—his defense of Revelation—was longstanding. In fact, he presented similar arguments against William Wollaston’s Religion of Nature Delineated (1722) in works such as Mere Nature Delineated (1726), The Political History of the Devil (1726), and A New Family Instructor (1727). As Professor Starr points out, Christianity Not Old as Creation has its few slightly amusing passages involving Defoe’s mockery of Adam’s behavior after the Fall, but the essential argument about human folly is handled far more wittily in Mere Nature Delineated and that involving sin and punishment in The Political History of the Devil. Professor Starr presents a thorough picture of the battle between the deists and those, such as Defoe, who believed in Revelation, and he remarks on Defoe’s adherence to a Calvinistic view of sin, faith, and repentance, with the notable absence of any mention of pre-destination. He also comments learnedly on Defoe’s equivalent of Pascal’s Wager, seeing Defoe’s attitude as connected to Defoe’s interest in insurance. In appealing to the youth of his times, Defoe argues the immense risk in disbelief, compared to the relatively small commitment to faith. Defoe, indeed, had argued much the same in his “Vision of the Angelic World” attached to Serious Reflections… of Robinson Crusoe (1720).

One point on which I have a mild disagreement involves how Defoe responded to science. In a work such as The Storm (1704), he certainly appealed to God’s power and our ignorance of how wind comes about, but he was always ready to adjust his beliefs when confronted with genuine scientific knowledge. Surely had he a modern knowledge of meteorology, he would have included that in his account of events such as the storm of 1703 which he viewed as a sign of God’s presence in the world. The same would apply to his Journal of the Plague Year (1722), in which he actually raises the possibility that the plague might have been caused by the equivalent of germs. Having more certainty on such matters would hardly have changed his overall view of the hand of God in such events, but the author of An Essay upon Projects (1697) and A General History of Discoveries and Improvements, in Useful Arts (1725–26) would not have rejected what he would have considered genuine discoveries.

If, then, there is little new in Christianity Not as Old as the Creation, we still have the pleasure of seeing a Defoe in his seventieth year capable of mustering his arguments with great skill. Does it throw much light on Defoe’s novels? Professor Starr offers the interesting suggestion that the persistent appeal to fear and anxiety in this work is reflected in a similar way in the novels. But some of his connections to the novels are at best doubtful. Fictional characters are not the same as polemicists. They have to be judged according to their situations and individual traits.

In the final paragraph of his introduction, Professor Starr suggests that the rigid test of authorship present in his discussion of this work should be followed by anyone attempting to offer a correction or addition to the Bibliography of Furbank and Owens. That seems slightly self-serving. Furbank and Owens offered corrections to J. R. Moore’s Checklist (1960, 1971). So far as I know, they never attempted to treat any of the many attributions offered after Moore’s final edition. And while Professor Starr is excellent in tracing parallel passages and quoted materials, he is less effective in offering stylistic elements typical of Defoe. Certainly he might have alluded to the short paragraphs, vocabulary, and paragraph beginnings. And despite the air of finality that Furbank and Owens attempted to impart to their Bibliography does not Professor Starr’s discovery suggest that there are more writings of Defoe yet to be found?

Maximillian E. Novak
University of California, Los Angeles


WORKS CITED

Furbank, P. N. and W. R. Owens. A Critical Bibliography of Daniel Defoe. London: Pickering and Chatto, 1998. Print.

Moore, John Robert. A Checklist of the Writings of Daniel Defoe. 1960. 2nd ed. Hamden: Archon Books, 1971. Print.

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Friendship and Allegiance in Eighteenth-Century Literature: The Politics of Private Virtue in the Age of Walpole, by Emrys D. Jones

Reviewed by Marc Mierowsky

As a metaphor for relationships of political obligation, friendship is at once more contingent and more applicable to the interactions of eighteenth-century politics than the filial bond commonly used to define the relationship between monarch and subject. In Emrys Jones’s Friendship and Allegiance in Eighteenth-Century Literature, it is these two qualities that allow friendship to play an important role in bridging the public and private spheres. A semantically and conceptually labile term, friendship, in the eighteenth century, could encompass the exchanges of debt and credit that became an insistently problematic feature of both public and private life following the burst of the South Sea Bubble. The humanistic ideal of friendship set in the minds of writers across political factions a standard, albeit an ambivalent one, with which to judge the rise of Walpole’s party from opposition to oligarchy. Walpole’s implication in the financial crisis was never neatly resolved. And so Court Whigs, not least their leader, were subject to a matrix of judgement wherein the reciprocal loyalties of interpersonal exchange were as much a marker of corruption as they were an asset for what we now call public image.

Jones’s monograph is deeply attuned to the complexities and ambiguities of polemical culture and to how writers in this period rendered the concept of friendship indeterminate. The anxieties that arose when writers questioned the significance of “disinterested” private friendships to politics are shown by Jones to be the product of a difficult negotiation between public and private modes of judgement. The effects of public politics on friendship were rendered ambiguous by an uneasy correlation between private virtue and the “abstract standards” of allegiance required by those in public life (8). The effects of friendship on public politics were, in turn, complicated by the fact that these supposedly “abstract standards”—“reason, principle, sincerity” (8)—were themselves underwritten by the imperatives of private friendship.

This line of argument requires a case by case analysis, upon which Jones stakes his two principal contributions. He broadens the already capacious lexis of friendship established by Naomi Tadmor, uncovering the grounds for contention beneath each of Tadmor’s terms and euphemisms (2); and he expands upon the Habermasian public sphere by identifying a new origin of subjectivity: associations between individuals outside the family unit that sit in uneasy relationship to the wider structures of rational-critical discourse—friendships (6).

In pursuit of these tasks, Friendship and Allegiance is divided into two parts. The first, “Friendship in Crisis” (21–108), attends to the historically specific operations of intimate relations in the wake of the South Sea Crisis and Excise Crisis, convincingly linked by Jones (22). The second, “Friendship by Trope” (109–72), focuses on how the difficulties associated with finding a secure idea of intimacy, exacerbated by these crises, surface in the “dehumanising tropes” of beast fables and criminal narratives (166). Re-reading the figures of beast and criminal, commonplaces of eighteenth-century literature, Jones uncovers how these figurations were, in fact, attempts to reconcile the political and the personal. Indeed, it is the inevitably irresolute end of such a task which preoccupies the first part of his book.

Jones’s close reading of political communication, propaganda, and literature ensures a convincing transition between the two sections. The sources he marshals reflect the wide purchase friendship gained on political and literary culture during Walpole’s dominance; and his easy movement between the various discursive genres demonstrates the aptness of his methods of elucidating it.

The first chapter focuses on two actors—Walpole and Pope—in order to situate Scriblerian accounts of friendship in the climate of public hysteria brought on by financial collapse. Walpole’s retreat from blame finds a parallel in Pope’s distancing himself from the polluted exchanges of the public arena. Yet both are inescapably implicated. And Pope, who was discomfited by the extent to which “the public drive for speculation” (35) affected him, assumes a focal point within the network of communication between Swift and Gay; their corpus of letters speaks not only to the financial networks of the coterie, but also to the destabilizing effects of these networks on friendship—as an ideal and in practice.

Perhaps of greatest interest to Defoe specialists will be chapter two, “Daniel Defoe and South Sea Friendship.” With Defoe, whose ambitions (despite his acumen) made him receptive to the values of the market, Jones is able to show that the influence of public speculation on sociability was of bipartisan concern. The hypocritical disdain for the market displayed by the Scriblerians was but one product of a public engaged in mass speculation; the crisis of conscience and opportunism within Whiggism was another. To this end, Jones homes in on the friendships between Walters and Singleton in Captain Singleton (1720) and between H.F. and Dr. Heath in A Journal of the Plague Year (1722). The first he treats masterfully, carefully reading the implications for individual identity, conscience and confessional affiliation drawn out by the vicissitudes of this friendship in the novel. The Journal, however, seems like an afterthought. Heath is an unusual example and does not quite bear out the suggestive links Jones makes between mass hysteria and infection, both of which intimate the dangers of widespread public exchange. One need look no further than the tales of entrepreneurial sociability of Robert the Waterman and the Three Men of Wapping (Defoe 103–11, 117–45) for more nuanced examples of the careful negotiations involved in the sociable exchanges of business, the demands of virtuous friendship, and the health of the body politic.

Jones’s third chapter deals with Lord Hervey and the often unsuccessful attempts of Court Whigs to integrate ideas of virtuous friendship into a “pro-ministerial discourse” (53). The fourth chapter looks back to Pope, considering his Epistle to Bathurst (1733) as an interrogation of Walpole’s behavior in the wake of the South Sea Crisis. (69). The poet who emerges from Jones’s extended and detailed analysis is unmistakeably aware that those opposed to Walpole, himself included, faced just as difficult a task in assimilating private conceptions of virtue to the public identity of the Opposition.

In the final chapter of the first section, Jones turns to the figure of the Patriot Prince (Frederick Prince of Wales), continuing to trace the fraught involvement of a relationship that is at once domestic and the basic constituent of a public sphere. In this chapter, the discourse which works to ameliorate friendship is the mythos of the Patriot Opposition, which Jones furnishes with interesting new readings of little-discussed plays, including Henry Brooke’s Gustavus Vasa (1739), David Mallet’s Mustapha (1739), and James Thomson’s Alfred (1740). The friendships of the Patriot Prince are the subject of scrutiny and yet, as he is rendered, the Prince embodies the private virtues of male companionship. The prospect of Frederick assuming the throne thus throws private virtue and public life into stark relief.

In the second part of the book, Jones brings the complexity and overdetermined nature of friendship established in the first section to bear on fabulistic tropes (mostly Aesopian) and narratives of crime. In doing so, he finds interesting new angles for mostly Scriblerian texts: Pope’s epigrams, Swift’s Gulliver’s Travels (1726), Gay’s The Beggar’s Opera (1728) and Polly (1729), and Fielding’s Jonathan Wild (1743), among others. While Jones’s reading of each work yields new insight, the sum total seems to be that these works struggle to make public what were once, and still, to an extent remained, private concerns. In these texts, intersubjective associations and the virtues they profess or violate are accommodated to the substantive deliberations of the rational public sphere. The potential for public figures to retreat to the privacy of friendship, now an avenue fraught with paradox, is touched on in the book’s all too brief epilogue.

For a work so engaged with the divisions of public and private, and the slippages between them, it must be seen as an oversight that Friendship and Allegiance makes no mention of Michael McKeon’s Secret History of Domesticity. Jones’s stated preference for contemporary polemic (3) over humanistic inheritance in understanding eighteenth-century friendship means that while references to Aristotelian, Ciceronian, and Senecan conceptions anchor his monograph, large gaps are left between the philosophy of friendship and how it is put into practice. But this is perhaps to judge the work against criteria which are not its own.

All in all, Jones resists teleology, probably wisely, and yet still fashions a coherent account of the complexities of friendship, as concept and trope, that will have widespread interest. With Jones’s principal analytic claim that friendship is more complex than previously assumed, the rigor of his analysis is, in places, too easily substantiated by the ambiguities of the texts themselves. Readers of Friendship and Allegiance will find, with Jones, that friendship hopelessly complicates all the hermeneutic possibilities it advances.

Marc Mierowsky
Queens’ College, University of Cambridge


WORKS CITED

Defoe, Daniel. A Journal of the Plague Year. 1722. Ed. Cynthia Wall. London: Penguin, 2003. Print.

Habermas, Jürgen. The Structural Transformation of the Public Sphere. 1962. Trans. Thomas Burger. Cambridge: Polity P, 1989. Print.

McKeon, Michael. The Secret History of Domesticity: Public, Private and the Division of Knowledge. Baltimore: Johns Hopkins UP, 2005. Print.

Tadmor, Naomi. Family and Friends in Eighteenth-Century England: Household, Kinship, and Patronage. Cambridge: Cambridge UP, 2001. Print.

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Books for Children, Books for Adults: Age and the Novel from Defoe to James, by Teresa Michals

Reviewed by T. J. Lustig

This lucid, subtle, and stylishly written scholarly monograph belongs to a line of works which includes Ian Watt’s The Rise of the Novel (1957), Michael McKeon’s The Origins of the English Novel (1987), and, more recently, Michael Schmidt’s The Novel: A Biography (2014). It is informed by recent work in reception studies and book history—work which has complicated our understanding of the history of the European novel, returning us to archival sources, reminding us of the materiality of culture, and challenging teleological conceptions of change.

Since the publication of Philippe Ariès’s Centuries of Childhood (1960) we have been familiar with the idea that childhood is an “invented,” or historically specific, concept. Studies of children’s literature have burgeoned, but until now less has been said about the other side of the coin: the “invention” of “adulthood” and of a specifically “adult” literature. A literature aimed at younger audiences began to appear in the seventeenth century and had become increasingly prominent by the middle of the eighteenth century. But it was not, in Michals’s view, until the latter part of the nineteenth century that strong claims were made for the existence of a distinctively adult audience for the novel and, more importantly, for the superior value of this literature. Robinson Crusoe (1719) was written for a “mixed” rather than an “age-leveled” audience and it was only in 1761, when it became the first work of fiction to be read by Rousseau’s Émile, that Defoe’s work began to be seen as the foundational children’s classic. Richardson’s Pamela (1740) presents the converse case: it was initially (albeit somewhat ambiguously) directed at a youthful readership and it was only in the nineteenth century that Richardson’s story, in which a twenty-six year old man repeatedly attempts to rape a fifteen year old girl, no longer seemed suitable reading for children.

Michals’s book traces the emergence of a “developmental model” in which the child was seen, not simply as “a person of any numerical age whatsoever in a dependent social status” (66), but as an individual who lacked the criteria which defined adulthood—criteria variously set out in terms of social autonomy, sexual maturity, and economic and/or Lockean rationality. In the work of such writers as Anna Laetitia Barbauld, Maria Edgeworth, and Walter Scott maturity was a matter of manners and property. Gradually, however, the notion of a “psychologically complex” adult—and, therefore, of an adult reader—began to emerge (95). It was not there in the work of Dickens, one of the last novelists in English to address his work to a mixed-age audience. David Copperfield the boy does not develop into David Copperfield the man like the heroes of Stendhal’s Le rouge et le noir (1830) or Balzac’s Illusions perdues (1837–1843). In Michals’s view, David Copperfield is always David Copperfield: his experiences do not change him in any essential respect. It is, as Michals argues, equally difficult to fit the Pip of Great Expectations (1860–1861) into a stadialist model of development: he simply loses the insights of his childhood and finally regains them. And this is not just the case for Dickens’s male protagonists: Michals argues that Dickens’s “Little Mothers” are also exceptions to the stadialist model, precisely because they are “mothers” whatever age they happen to be.

The ways in which novelists were received by future generations were affected by their awareness (or lack of awareness) of differences between the child and the adult, their sense of what activities and experiences defined the life course. Scott’s work later came to be seen as suitable reading for children exclusively—particularly boys. In 1919 Virginia Woolf suggested that George Eliot’s Middlemarch (1871–1872) was “one of the few English novels written for grown-up people” (192). For Michals this judgment offers a telling example of the “cult of adulthood” associated with literary modernism. Notions of complexity and seriousness became key values because they were “adult.” Meanwhile fiction for a mixed-age audience or writing specifically addressed to younger readers was seen as artistically inferior. A narrative of human development became a narrative of literary history: in its earlier stages the novel had been a child; now had it come of age.

The final chapter of Michals’s study argues that modernists like Woolf were anticipated by Henry James, who rejected the idea that the novel should minister to a younger audience and set out to create an adult novel which was non-didactic, intelligent, and, most importantly, had sexual relationships as its main field of interest. Such works as What Maisie Knew (1897), “The Turn of the Screw” (1898), “In the Cage” (1898), and The Awkward Age (1898–1899) have children or young adults at their centre, but Michals argues that James’s vision was self-consciously an adult one. He was concerned in these works to think about what adults are—or rather to think about what adults do (in other words to have sexual relationships and to think about these relationships, often in ways which Fielding or Richardson might have found curiously indirect). The focus on James is most welcome, though Michals might perhaps have broadened the perspective to include George Moore, Thomas Hardy, and the “New Woman” novelists of the 1890s, not all of whom would have been happy to identify adulthood with masculinity.

Michals observes in conclusion that nineteenth-century conceptions of adulthood remain “consonant with important assumptions that economics, politics, law, education, medicine, and psychology make about the self” (208). This closing point is quietly made, but for that reason it is all the more thought-provoking. One of the achievements of this book is to make the world of the modern adult as strange as an earlier world in which those whom we would think of as children stood on burning decks, married, were hanged, elected Members of Parliament, and sent to work in factories—all with no sense that anything untoward had taken place.

T. J. Lustig
Keele University

WORKS CITED

Ariès, Philippe. Centuries of Childhood: A Social History of Family Life. 1960. Trans. Robert Baldick. London: Jonathan Cape, 1962. Print.

McKeon, Michael. The Origins of the English Novel, 1600–1740. Baltimore: Johns Hopkins UP, 1987. Print.

Schmidt, Michael. The Novel: A Biography. Cambridge, MA: Harvard UP, 2014. Print.

Watt, Ian. The Rise of the Novel: Studies in Defoe, Richardson and Fielding. London: Chatto and Windus, 1957. Print.

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Women of Letters, Manuscript Circulation, and Print Afterlives in the Eighteenth Century: Elizabeth Rowe, Catharine Cockburn, and Elizabeth Carter, by Melanie Bigold

Reviewed by Gillian Wright

Melanie Bigold’s new book sets out to fill a significant—and, at first sight, surprising—lacuna in scholarship on eighteenth-century literature. While the past 25 years have witnessed a dramatic growth of interest in women’s writing in the long eighteenth century, this interest has typically presupposed the overriding importance of print and professionalism, focusing on the rise of the professional woman writer. Meanwhile, manuscript circulation, so important in recent scholarship on sixteenth- and seventeenth-century women’s writing, has only rarely been addressed in research on eighteenth-century women writers (the pioneering work of Margaret Ezell is, as so often, a crucial exception). Yet as Bigold points out, manuscript transmission of literary materials did not suddenly cease in 1700, but continued to offer women in particular a vital means of engaging with the wider world of letters. Following Ezell, Bigold argues that the privileging of print within literary scholarship, combined with the frequent critical tendency to favor transgressive or radical voices, has distorted perceptions of eighteenth-century women’s writing, obscuring the achievements of many women whose writings do not answer to twentieth- and twenty-first-century critical priorities.

Among these unjustly neglected writers are the three women at the center of Bigold’s study: Elizabeth Rowe (1674-1737), Catharine Cockburn (c.1674-1749), and Elizabeth Carter (1717-1806). All three have traditionally been categorized—Bigold might say, dismissed—as pious or learned writers whose works largely fall within genres deemed suitable for women and who are thus thought not to have advanced opportunities for women’s writing. Against this orthodoxy, Bigold argues that Rowe, Cockburn, and Carter all made selective and strategic use of both manuscript and print in order to bring their works to an appropriate readership. Women of Letters traces their writings across the long eighteenth century, from the inclusion of Rowe’s early poetry in the Athenian Mercury in the 1690s to the posthumous publication of Carter’s letters in 1817. Based on extensive research of original manuscript sources, Bigold’s study focuses in particular on women’s use of letters—both “real” and fictional—as a means of consolidating coterie relationships, taking part in contemporary intellectual debates, and shaping their own posthumous reputations. It also considers all three women’s relationships with male writers, whether as sources, correspondents, mentors, or editors.

Elizabeth Rowe, the subject of Bigold’s first two chapters, has perhaps suffered more than either Cockburn or Carter from the critical priorities of modern literary scholarship. Yet against the conventional picture of Rowe as dully and obsessively pious, Bigold presents instead a canny and well-informed writer who controlled the circulation of her own literary works and actively contributed to the construction of her own textual afterlife. Through careful comparison of Rowe’s published work—especially the Letters Moral and Entertaining—with manuscript sources such as Alnwick MS 110, Bigold is able to show the extent to which Rowe edited her own writings for publication: omitting names, selecting from and conflating letters, and altering her quotations from literary and philosophical sources—in so doing, substantially modifying the effects produced in the printed text. She also shows that the “pietistic repetitiveness” (32) that characterizes the published Letters does not represent a lapse in artistic control but rather a conscious literary choice on Rowe’s part.

Bigold is at her most interesting and persuasive when discussing Rowe’s remarkable publication record between the mid eighteenth and early nineteenth centuries. As she points out, “between the years 1737 and 1820, something by or about Rowe was published almost every year” (62); Friendship in Death went through at least 27 posthumous editions, while both her letters and her Devout Exercises remained in print for around 90 years (88). But Rowe’s publications were not solely a posthumous phenomenon: many of her works were published in her own lifetime, albeit at well-spaced intervals and often anonymously. Bigold argues that Rowe, unlike some women of her period, did not avoid print-publication but rather sought to take advantage of the facilities it offered for spiritual edification amid what she perceived as a worrying deterioration in contemporary manners and morals. Rowe’s efforts to edify her readers persisted even after her death: her Miscellaneous Works, published posthumously in 1739, included many original moral letters, each carefully fitted to the known character and interests of her addressee. Yet the Miscellaneous Works—edited by Rowe’s brother-in-law, Theophilus, and evidently intended both to collect and pay tribute to her writings—also helped prepare the way for the sudden decline in Rowe’s reputation after the early nineteenth century. Not only Theophilus, but also the other men who wrote commendations of Rowe after her death (Isaac Watts and Henry Grove), felt obliged to acknowledge and explain away the “enthusiasm” of her religious language, while also constructing her as a pious, exemplary feminine figure. Over time, both Rowe’s enthusiasm and her pious image would lose their appeal; the popularity of her works has never recovered.

Catharine Cockburn, the second subject in Women of Letters, represents a different kind of literary challenge for Bigold. Active as a writer from the 1690s until the 1740s, Cockburn now enjoys a solid, though modest, literary reputation as one of a wave of female dramatists (also including Delarivier Manley, Mary Pix, and Susanna Centlivre) that followed Aphra Behn in the late seventeenth century. Her later contributions to post-Lockean philosophical controversy, especially her Defence of the Essay of Human Understanding (1702), are similarly well regarded. As a result of these twin scholarly emphases, however, Cockburn is often perceived as having had a rather disjointed writing career, with a long gap between 1708 and 1726 when she published nothing. Literary critics have, in some cases, regretted her apparent move away from imaginative genres in her later writings, while historians of ideas have tended to regard her contributions to eighteenth-century philosophical debate—most of which are structured as responses to other writers—as derivative. The clarity of her philosophical writings has also sometimes been held against her: much praised in her own time, it has been viewed in some recent scholarship as unimaginative.

Bigold’s archivally-based approach should do much to change scholarly perceptions of Cockburn’s career and achievements. As she shows, careful reading of Cockburn’s manuscript remains—some of which have still never been published—reveals a writer who remained closely involved in philosophical correspondence networks throughout her years of print silence. Manuscript evidence also conclusively demonstrates Cockburn’s own close involvement in helping to plan a collected edition of her own works in the 1740s. That these Works were not published until 1751, after their author’s death, should be attributed neither to Cockburn herself nor to her editor, Thomas Birch, who emerges from Bigold’s account as a significant and relatively respectful advocate for her writings, but rather to the dilatory William Warburton, from whom Cockburn’s manuscripts eventually had to be reclaimed by Birch and Henry Etough. Bigold also defends Birch from the charge, levelled by Anne Kelley among others, that his decision to favor Cockburn’s philosophical over her literary works in his edition resulted in a narrowing of her posthumous reputation. The second volume of Birch’s edition, as Bigold points out, included a larger selection of Cockburn’s poetry than had previously been available in print, while Birch’s decision to omit many of her plays seems to have been due in part to the expenses of publication and in part to the difficulty of obtaining correct texts. The undoubted bias of the Works toward Cockburn’s philosophical and religious writings can also be explained by the practicalities of subscription publication: it reflects the preferences of her subscribers, many of whom were academics or clergymen.

Bigold’s sensitivity to the role of readers in shaping a writer’s reputation is not confined to the eighteenth and nineteenth centuries. Her discussion of Cockburn’s afterlife also considers how the priorities of twenty-first-century scholarship may have limited the ways in which her works are read: thus those of her texts which do not readily lend themselves to a proto-feminist reading are often ignored or disparaged, while the intellectual distinction between the English and the Scottish Enlightenment may, Bigold argues, have disadvantaged a writer whose origins and biography fall between these two nationalities. With Elizabeth Carter, Bigold’s third subject, such concerns are less in evidence, since Carter—more than either Rowe or Cockburn—actively controlled her own ventures into print publication and assumed a strikingly modern attitude toward the ownership of her own works. Supported by her father, Carter wrote with clear intellectual aims but with an unabashed ambition for fame and money; she also took care to ensure that her texts, when included in print collections, were associated only with high-quality writings. As a result, Carter succeeded to a remarkable degree in determining her own posthumous reputation, which has remained consistently high from the eighteenth century to the present day, especially in the area of classical scholarship. Yet even she suffered to an extent from the well-meant attentions of a posthumous editor. Her nephew, Montagu Pennington, who edited her letters after her death, had scant respect for the integrity of individual texts and also had what Bigold nicely describes as “a frankly odd sense of … effective epistolary narrative” (210). His edition thus created a somewhat chaotic and achronological picture of his aunt’s letters, and has been much criticized in recent Carter scholarship. With characteristic generosity, however, Bigold recognizes the role of Pennington’s edition in sustaining interest in Carter’s work, as well as providing important evidence for how her life and writings were regarded at the outset of the nineteenth century.

Women of Letters, Manuscript Circulation, and Print Afterlives in the Eighteenth Century is a valuable addition to the fast-expanding scholarly literature on eighteenth-century women writers. No single book can aspire to do everything, and all reviewers have their biases. For my part, I would have liked to see Bigold pay more attention to the materiality of her archival sources and to more directly consider the issue of gender: Did any eighteenth-century men, for instance, have writing lives at all like Rowe’s, Cockburn’s, or Carter’s? Or did Elizabeth Carter’s status as a non-professional woman enable her to defend anti-Athanasian theology with a forthrightness impossible for her clergyman father? Such quibbles aside, Women of Letters is a well-documented and engagingly argued study which should do much to further future scholarship on these three under-rated women.

Gillian Wright
University of Birmingham

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