Delphi Complete Works of Ann Radcliffe (Illustrated) (337 page)

I allow this kind of reasoning, to the interested parties, may sound rather grating to the ear: but, be it remembered, I have not undertaken the task of panegyric, but plain truth, which needs no high-slown language to express it: nor have I a wish to make an invidious remark upon the conduct or behaviour of any man, and much less to include a whole body of themª But what success in trade, if such they have, can make the smallest atonement, on a deathbed, or come nearly adequate to the loss of a poor soul, whom they may have been the means of casting into the utmost misery and distress, and forcing to seek an asylum in the jaws of perdition? Would but a mind, capable of the smallest feelings of humanity, reflect on the many sacrifices made to this voluptuous avarice, and, in time, spare themselves that pungent remorse due to such severe reflections.

But, says the reasonable enquirer, with regard to suppressing this ancient custom, which is pointed out as productive o [...] so much evil, supposing an expedient is found out, will it not be attended with such a number of inconveniencies, as thereby to render the remedy as bad as the disease. To which I beg leave to reply: I do not presume to instruct the learned, but simply to communicate my ideas; for, a complicated business like this, which has taken so deep root, requires a greater knowledge in human affairs to discuss than the writer is possessed of; and a general knowledge of the causes which facilitate or obstruct the happiness of the community is absoloutely requisite, which discovers the many convincing reasons why a business of so much consequence should be properly investigated; and, upon these considerations, as all things, whether great or small, must have a beginning, I have taken some pains to be informed as to the nature of the subject. But as it is not expected a female can have much knowledge in judicature, I go upon the grounds of common sense and reason, and not actuated by any other motive than a wish to see happiness prevail, I shall accordingly beg leave to proceed to the following considerations; for, as in the estimation and choice of things, it is always granted we are to prefer better to worse, and such things as are grounded in reason, to others that hold no comparison therewith: we will, therefore, suppose the very worst supposition on which the argument can be founded, which is, What are this body of men to do, or how are they to be disposed of, if deprived of their present employment? Which may be briefly answered:

That although there may be some men, like women, of a timorous disposition, and thereby may experience some inconveniencies, yet it is not possible the whole body of them can suffer, by reason that, as I before observed, men can turn themselves so many ways in the world, which, were a woman to attempt, she would be pointed at as ridiculous and frantic: independent of which, after having stated the heavy grievances under which, not only the female part of the creation are oppressed, but the community in general, it may justly be replied, that no man, or body of men can, in reason, lay claim to a privilege that is absolutely repugnant to all civil society: after which, will not all other reasons appear to have little weight? In other cases, has it [...]ad any weight with the police of the country? How many repeated instances have we seen of men, and even bodies of men, who, by certain obligations, have been obliged to give up public or private property, when a general good could not be otherwise obtained?

Then, why is there any distinction to be made between relinquishing property and privilege, when the public good requires it, which in all exigencies must confessedly be just? for, if change of circumstances were to have no weight with the legislature in directing human affairs, what would the intercourse of mankind end in, but contention between private interest and public good? But so long as we are blessed with a happy constitution, and rulers possessing humanity united with wisdom, what have we to fear?

Were the desire of procuring liberty or happiness for this, or any other set of people, at the [...]azard of injuring the community, or any part of it, the request would not only be unreasonable but unjust: but after summing up, under each respective head, all the evidences I have collected, with a very gentle hint at the enormous expence, as well as danger, and other inconveniencies attending a continuance of this precedent, and considering the many great advantages which would accrue, not only to the community, but to themselves, by engaging in more manly employments, I shall leave the impartial reader to draw the conclusion, and rest the basis of my observatio [...]s with those in power, for there are few, if any, precedents of arbitrary commitments, except the one in question, which have not come under the watchful eye of the legislature, whose vigilance and impartiality have, at all times, been a strong barrier and shield against any infringements upon the rights and privileges of the British nation; and, I presume, an investigation into the grievances of these poor suffering females will quickly be a means of doing away the precedent of encouraging, or countenancing, effeminate tradesmen, which, it is evident, are not only the origin of such unheard of distresses to poor helpless females, and preventing parents, who may be desirous of breaking through the fashions of the times, from placing their daughters to trades, but is absolutely leading to the dissolution of all good government.

Nor is there the smallest danger, when once the business is commenced, that the deep penetration and humanity of the guardians of the common weal will ever be baffled in so laudable a pursuit. For, notwithstanding the subtlety of the enemy of mankind may invent a number of false and artful reasonings, yet what will all that avail, when the curtain is drawn aside, for then the spirit of justice and retribution is to be no longer appeased by such artifice; for neither law nor equity will admit of mending their fortunes by fraud or violence. And, although some of the offensive body may endeavour, by little artful chican [...]ry, to gloss over their crimes, and endeavour to palliate them with idle excuses, yet the only real plea these oppressive traders can make, being that of private interest, as I before observed, it has at all times been judiciously ordered to be given up for a public good.

What can possibly be deemed a more efficacious good, than to relieve the oppressed, and preserve so many poor miserable souls from perdition. Yet it is greatly to be feared these considerations to men, who are grown torpid by custom, or blind by ignorance, will give but little room for reflection.

Have we not every reason to believe, to the disgrace of such part of the community as call themselves Christians, that there are some, though we will hope but a small part, whose hearts are too much contracted and bound down by avarice, to admit of any humane sensations, which, in a quarter of the globe, where the refinements of the age are cried up by all nations, is unaccountably strange; for, in a scrupulous search for facts, which confirms the writer’s opinion on this subject, certain it is, there is not a single page in the New Testament which does not explicitly, or on the fairest inference, condemn such conduct, either by the example or precepts of Christ and his apostles.

Then, since these men have become apostates from Christianity, why any longer suffer their arbitrary power to be a subterfuge for fraud and oppression? Let the falutary laws of Great Britain provide means for suppressing a precedent, which, through time and unforeseen events, has become productive of so much mischief. Or let them appear and shew cause, why they are entitled to oppress these poor women, in order to enjoy indolence and ease. And let their claims to the flagrant violation of the rights of our fair countrywomen be developed.

Although, at the same time, permit me to infer, I cannot flatter myself these modes of proceeding are expected entirely to eradicate the sin against the seventh commandment. But, from the prodigious numbers, which are by compulsion driven to the paths of wickedness, will it not be a means of saving thousands of miserable creatures from sin and sorrow, and enable magistrates, and men in power, to exercise justice and authority over the wicked, without fear of punishing the innocent with the guilty? for, believe me, it is not the incorrigible sinner I take upon me to commiserate, but the encouraged, or rather the compelled, sinner; and still more those who suffer in innocence, which is the hapless, wretched fate of thousands. And although I cannot recal to my memory the trifling observations I have made on this occasion, I am conscious they are my real sentiments; and flatter myself, however bad the composition, the design will be adopted by the generous and humane; when there is not a doubt, but the heavy burden, which these children of misery have so long supported, will quickly be thrown off, and the stumbling block to virtue and happiness be rolled away.

Have we not had sufficient proofs, that the happiness and welfare of mortals have at all times been thought worthy the attention of a Briton. Witness the poor slaves; wha [...] exertions have not been used by the humane friends of liberty in their behalf? Yet less, much less, are their sufferings to be lamented than the poor females I speak of, who have been bred up and educated in the school of Christianity, and fostered by the tender hand of Care.

The slave is little acquainted with the severe pangs a virtuous mind labours under, when driven to the extreme necessity of [...]orfeiting their virtue for bread. The slave cannot feel pain at the loss of reputation, a term of which they never heard, and much less know the meaning. What are the untutored, wild imaginations of a slave, when put in the balance with the distressing sensations of a British female, who has received a refined, if not a classical, education, and is capable of the finest feelings the human heart is susceptible of. A slave, through want of education, has little more refinement than cattle in the field; nor can they know the want of what they never enjoyed, or were taught to expect; but a poor female, who has received the best instruction, and is endowed with a good understanding, what must not she feel in mind, independent of her corporeal wants, after the adversity of fate has set her up as a mark, for the ridicule, the censure, and contempt of the world? Her feelings cannot be described, nor her sufferings sufficiently lamented.

I recollect some observations, made some years ago, by a late honourable, humane, learned, and truly worthy member of the House of Commons
^*
, respecting the business of the slave-trade, which doubly confirms my opinion of the great necessity there is for an investigation into the grievances I have been speaking of, since it leads to a clear demonstration, that the most judicious and benevolent may still remain in the dark, as to the sufferings of our Christian slaves at home.

“There is,” said the honourable gentleman, “no state in human nature but had its compensations. What was a slave? a happy slave was a degraded man; his happiness consisted in having no thought of the past, or the future, and this deficiency of mind it was which lessened the dignity of man, and conserred happiness on the African.”

A very striking and just observation, with regard to the African, it must be granted; yet I cannot but differ in opinion, when it is said, that all mankind are capable of a compensation. For, admitting the same mode of reasoning to stand good, if the oppressions of one part of the creation are moderated through their ignorance, how much must the other be heightened by their sensibility and the refinements of education. Nor can I see the smallest trait of compensation remaining for these miserable females, since the very education they have received in youth, re [...]ounds to their misfortunes in maturity.

Then, if an investigation into the business of the slave-trade has been sounded on such humane and generous principles, how much greater pleasure must it give the feeling heart, to patronize the poor, unfortunate women of our own nation, who labour under the very worst kind of slavery, and must continue to languish under the fetters of a painful bondage, till death, or the kindly hand of interference, has severed the chain?

But the justice of retribution taking place, shall we not see these poor, helpless, and forlo [...]n women set on a level with their fellowcreatures, and not be under the shocking and cruel necessity of starving in a land of plenty? And when the face of sorrow is enlivened with the smile of happiness and content, and the weary tradesman can lie down in peace, without fear or danger of being annoyed, by the lawless plunderer; when all are united in the bands of mutual benefit and preservation, and the memory of former woes is lost in the blessings of a future age; it is then we may reasonably expect, that less than half the immense sums which are now required, will be sufficient to encourage honest industry.

But to detail the extent of human woes in so small a compass is impossible, so various and so fluctuating are the events of human life, and its ills so numerous: so many sudden deaths, losses in trade, and other casualties daily happen within our knowledge, the bare recital of which is not only painful to the narrator, but revives the melancholy tale of woe in the ears of the suffering parties; therefore, as the fate of an unknown individual seems so much on a par with the rest of mankind, permit the foregoing pages to suffice; and, instead of adding the distressing history of the unfortunate Mrs — , the writer begs leave to introduce the story of Fidelia, which being picturesque, and well adapted to the design, by permission, may serve as a kind of background to the piece, without wounding again the heart of sensibility, by the recital of past misfortunes.

2.1. THE STORY OF FIDELIA
.

SAYS FIDELIA
^*
, I shall make no apology for the trouble I am about to give you, since I am sure the motives that induce me to give it will have as much weight with you as they have with me; I shall, therefore, without farther preface, relate to you the events of a life, which, however insignificant and unentertaining, affords a lesson of the highest importance; a lesson, the value of which I have experienced, and may therefore recommend.

I am the daughter of a gentleman of good family, who, as he was a younger brother, purchased, with the portion that was allotted him, a genteel post under government. My mother died when I was but twelve years old, and my father, who was excessively fond of me, determined to be himself my preceptor, and to take care that my natural genius, which his partiality made him think above the common rank, should not want the improvements of a liberal education.

He was a man of sense, with a tolerable share of learning. In his youth he had been a free liver, and, perhaps, for that reason took some pains to become a free thinker. But whatever fashionable frailties he might formerly have allowed in himself, he was now in advanced life, and had, at least, worldly wisdom enough to know, that it was necessary his daughter should be restrained from those liberties, which he had looked upon as trifling errors in his own conduct. He therefore laboured with great application to inculcate in me the love of order, the beauty of moral recti [...]ule, and the happiness and self-reward of virtue; but, at the same time, professed it his design to free my mind from vulgar prejudices and superstition, for so he called revealed religion. As I was urged to chuse virtue and reject vice, from motives which had no necessary connection with immortality. I was not led to consider a future state either with hope or fear. My father, indeed, when I urged him upon that subject, always intimated that the doctrine of immortality, whether true or false, ought not at all to influence my conduct, or interrupt my peace, because the virtue which secured happiness in the present state, would also secure it in a future state: a future state, therefore, I wholly disregarded, and, to confess the truth, disbelieved: for I thought I could plainly discover, that it was disbelieved by my father, though he had not thought fit explicitly to declare his sentiments. As I had no very turbulent passions, a ductile and good disposition, and the highest reverence for his understanding, as well as the tenderest affection for him, he found it an easy talk to make me adopt every sentiment and opinion which he proposed to me, as his own, especially as he took care to support his principles by the authority and arguments of the best writers against Christianity.

At the age of twenty, I was called upon to make use of all the philosophy I had been taught, by his death; which not only deprived me of a parent I most ardently loved, but with him of all the ease and affluence to which I had been accustomed. His income was only for life, and he had rather lived beyond than within it; consequently, there was nothing left for me, but the pride and helplessness of genteel life, a taste for every thing elegant, and a delicacy and sensibility that has doubled my sufferings. In this distress, a brother of my mother’s, who was grown rich in trade, received me into his house, and declared he would take the same care of me as if I had been his own. When the first transports of my grief were abated, I found myself in an easy situation, and from the natural cheerfulness of my temper, I was beginning once more to taste of happiness. My uncle, who was a man of narrow understanding and illiberal education, was a little disgusted with me for employing so much of my time in reading; but still more so, when happening to examine my books, he found, by the titles, that some of them were what he called blasphemy, and tended, as he imagined, to make me me an atheist. I endeavoured to explain my principles, which I thought beneath the dignity of virtue to disguise or disavow; but as I never could make him conceive any difference between a deist and an atheist, my arguments only served to confirm him in the opinion, that I was a wicked wretch, who, in his own phrase, believed neither God nor devil, As he was really a good man, and heartily zealous for the established faith, though more from habit and prejudice than reason, my errors gave him great affliction. I perceived it with the utmost concern; I perceived too, that he looked upon me with a degree of abhorrence mixed with pity, and that I was wholly indebted to his good nature for that protection, which I had flattered myself I should owe to his love. I comforted myself, however, with my own integrity, and even felt a conscious pride, in suffering this persecution from ignorance and folly, only because I was superior to vulgar errors and popular superstition. And that Christianity deserved these appellations, I was not more convinced by my father’s arguments, than my uncle’s conduct, who, as his zeal was not according to knowledge, was by no means qualified to “adorn the doctrine which he professed to believe.”

I had lived a few months under the painful sensibility of receiving continual benefits from a person whose esteem and affection I had lost, when my uncle one day come into my chamber, and after preparing me for some unexpected good fortune, told me, he had just had a proposal of marriage for me, from a man to whom I could not possibly have any objection. He then named a merchant with whom I had often been in company at his table. As the man was neither old nor ugly, had a large fortune, and a fair character, my uncle thought himself sufficiently authorised to pronounce as he did, that I could not possibly have any objection to him. An objection, however, I had, which I told my uncle was to me insuperable; it was, that the person whom he proposed to me as the companion, the guide, and director of my whole life, to whom I was to vow, not only obedience, but love, had nothing in him that could ever engage my affection: his understanding was low, his sentiments mean and indelicate, and his manner unpolite and unpleasing. “What stuff is all this?” interrupted my uncle, “sentiments indelicate, unpolite, his understanding forsooth, not equal to your own! Ah! child, if you had less romance, conceit, and arrogance, and more true discretion and prudence, it would do you more good than all the fine books you have confounded your poor head with, and, what is worse, perhaps, ruined your poor soul. I own it went a little against my conscience to accept my honest friend’s kind offer, and give him such a pagan for a wife. But I know not, whether the believing husband may not convert the unbelieving wife? As to your slighty objections, they are such nonsense, that I wonder you can suppose me fool enough to be deceived by them. No, child, wife as you are, you cannot impose upon a man who has lived as many years in the world as I have. I see your motive; you have some in [...]idel libertine rake in your eye, with whom you would go headlong to perdition. But I shall take care to have your soul to answer for, as well as your person. Either I shall dispose of you to an honest man that may convert you, or you shall dispose of yourself how you please for me; for I disclaim all farther care or trouble about you. So I leave you to consider, whether or no the kindness I have shewn you, entitles me to some little influence over you, and whether you chuse to seek protection where you can find it, or accept of the happy lot Providence has cut out for you.”

He left me at the close of this fine harangue, and I seriously set myself to consider, as he bade me, which of the two states he had set before me, I ought to chuse. — To submit to a legal sort of prostitution, with the additional weight of perjury on my conscience, or to expose myself to all the distress of friendless poverty and unprotected youth. After some hours of deliberation, I determined on the latter, and that more from principle than inclination; for, though my delicacy would have suffered extremely in accepting a husband, at least indifferent to me, yet as my heart was perfectly disengaged, and my temper naturally easy, I thought I could have been less unhappy in following my uncle’s advice than I might probably be by rejecting it. But then I must have submitted to an action I could not think justifiable, in order to avoid mere external distresses. This would not have been philosophical. I had always been taught, that virtue was of itself sufficient to happiness; and that those things which are generally esteemed evils, could have no power to disturb the felicity of a mind governed by the eternal rule of right, and truly enamoured of the charms of moral beauty, I resolved, therefore, to run all risques, rather than depart from this glorious principle. I felt myself raised by the trial, and exulted in the opportunity of shewing my contempt of the smiles or frowns of fortune, and of proving the power of virtue to sustain the soul under all accidental circumstances of distress.

I communicated my resolution to my uncle, assuring him at the same time of my everlasting gratitude and respect, and that nothing should have induced me to offend or disobey him, but his requiring me to do what my reason and conscience disapproved; that supposing the advantages of riches to be really as great as he believed, yet still those of virtue were greater, and I could not reslove to purchase the one by a violation of the other; that a false vow was certainly criminal; and that it would be doing an act of the highest injustice, to enter into so solemn an engagement without the power of fulfilling it; that my affections did not depend on my own will; and that no man should possess my person, who could not obtain the first place in my heart.

I was surprised that my uncle’s impatience had permitted me to go on thus far; but looking in his face, I perceived that passion had kept him silent. At length the gathering storm burst over my head in a torrent of reproaches; my reasons were condemned as romantic absurdities, which I could not myself believe. I was accused of designing to deceive, and to throw myself away on some worthless fellow, whose principles were as bad as my own. It was in vain for me to assert, that I had no such design, nor any inclination to marry at all. My uncle could sooner have believed the grossest contradiction, than that a young woman could so strenuously refuse one man, without being prepossessed in favour of another. As I thought myself injured by his accusations and tyranny, I gave over the attempt to mitigate his anger. He appealed to Heaven for the justice of his resentment, and against my ingratitude and rebellion; and then giving me a note of fifty pounds, which he said would keep me from immediate indigence, he bade me leave his house, and see his face no more. I bowed in sign of obedience, and collecting all my dignity and resolution, I arose, thanked him for his past benefits, and, with a low curtsey, left the room.

In less than an hour, I departed, with my little wardrobe, to the house of a person who had formerly been my father’s servant, and who now kept a shop and let lodgings. From thence I went the next day to visit my father’s nephew, who was in possession of the family estate, and had lately married a lady of great fortune. He was a young gentleman of good parts, his principles the same as my father’s, though his practice had not been quite agreeable to the strict rules of morality. However, setting aside a few of those vices which are looked upon as genteel accomplishments in young fellows of fortune, I thought him a good sort of man; and, as we had always lived in great kindness, I doubted not that I should find him my friend, and meet with approbation and encouragement, at least, if not assistance, from him. I told him my story, and the reasons that had determined me to the refusal that had incurred my uncle’s displeasure; but how was I disappointed, when, instead of the applause I expected for my heroic virtue and unmerited persecutions, I perceived a smile of contempt on his face, when he interrupted me in the following manner:

“And what in the devil’s name, my dear cousin, could make a woman of your sense behave so like an ideot? What! forfeit all your hopes from your uncle, refuse an excellent match, and reduce yourself to beggary because, truly, you were not in love? Surely one might have expected better from you even at fifteen. Who is it, pray, that marries the person of their choice? For my own part, who have rather a better title to please myself, with a good fifteen hundred a year, than you who have not a shilling, I found it would not do; and that there was something more to be sought after in a wife, than a pretty face or a genius. Do you think I cared three farthings for the woman I married? — No, faith; but her thirty thousand pounds were worth having; with that I can purchase a seraglio of beauties, and indulge my taste in every kind of pleasure. And, pray, what is it to me, whether my wife has beauty, or wit, or elegance, when her money will supply me with all that in others? You, cousin, had an opportunity of being as happy as I am. The men, believe me, would not like you a bit the worse for being married; on the contrary, you would find, that for one who took notice of you as a single woman, twenty would be your admirers and humble servants, when there was no danger of being taken in: thus you might have gratified all your passions, made an elegant figure in life, and have chosen out some gentle swain, as romantic and poetical as you pleased, for your cecisbeo. The good John Trot husband would have been easily managed.”

My indignation could be contained no longer, and I was leaving the room in disdain, when he caught me by the hand. “Nay, prithee, my dear cousin, none of these violent airs: I thought you and I had known one another better. Let the poor souls who are taught by the priests and their nurses to be afraid of hell-fire, and to think they shall go to the devil for following nature, and making life agreeable, be as outrageously virtuous as they please, you have too much sense to be frightened at bugbears. You know that the term of our existence is but short, and it is highly reasonable to make it as pleasant as possible.”

I was too angry to attempt confusing his arguments; but, bursting from his hold, told him, I would take care not to give him a second opportunity of insulting my distress, and a [...]ronting my understanding; and so left [...] house with a resolution never to enter it again.