Queen Anne: The Politics of Passion (4 page)

The Duchess of York would not lose custody of her children because she was an unfit mother; instead, she would be parted from them by death. On 9 February 1671 she gave birth to a daughter, who lived less than a year. After that the Duchess’s illness entered its final phase, and ‘came at last to a quicker crisis than had been apprehended’. ‘All of the sudden she fell into the agony of death’ and her last hours proved dreadful, ‘full of unspeakable torture’.
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The Duchess had secretly received Catholic last rites, but pious Anglicans lamented that she had rejected the consolations of true religion and died ‘like a poor wretch’. Having died on Friday 31 March 1671 the Duchess ‘was opened on Saturday, embalmed on Sunday and buried’ the day after that. Gilbert Burnet stated coldly that ‘the change of her religion made her friends reckon her death a blessing rather than a loss’. One of her maids of honour noted ‘None remembered her after one week; none sorry for her. She smelt extremely, was tossed and flung
about, and everyone did what they would with that stately carcase’. Court mourning for her was curtailed so as not to interfere with celebrations for the King’s birthday.
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The decade since the Restoration had been fraught with loss for the Duke of York as ‘hardly a year passed without some sensible mortification, as loss of children, mother, wife, sister’.
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Apart from her older sister, Anne, aged six, was left bereft of all female members of her immediate family. Her grandmother, mother, and aunt had all been intelligent, vivacious women, and perhaps if they had lived longer they could have encouraged Anne to be less introverted. As it was, although her sister Mary was a chatterbox, Anne developed into a chronically shy child, and all her life was painfully inarticulate.

The Duchess of Marlborough later recalled that as a young woman ‘the Princess was so silent that she rarely spoke more than was necessary to answer a question’. At fourteen, Anne was already conscious that she was a poor communicator and acknowledged this as a failing, noting ruefully, ‘I have not, maybe, so good a way of expressing myself as some people have’. Four years later she was still lamenting ‘I can never express myself in words’. Even if Anne deprecated her lack of verbal skills, she did not accept that her thoughts and feelings could be dismissed on that account as insignificant, insisting that while ‘there may be people in the world that can say more for themselves … nobody’s heart I am sure is more sincere’.
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Although words did not come easily, her diffidence did not spring from a complete absence of self-esteem, and she prided herself on being a person of sound instincts and honest convictions.

James had by now advanced far down the same spiritual road as his late wife. In 1672 it was noticed that for the first time he did not take the sacrament at Easter. He only ceased attending Anglican services of any kind in 1676, but there could be little doubt that he had, in effect, already abandoned the Church. This had become clear after anti-Catholic feeling had resulted in the passing of the Test Act on 29 March 1673. The bill prevented Catholics from holding official employments in England by insisting that all office holders had to take an oath repudiating the doctrine of transubstantiation ‘in full and positive words’.
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James could not comply with this requirement and consequently had to resign from his position as Lord Admiral in June 1673.

The discovery that the heir apparent to the throne was a Catholic caused the greatest consternation. Fear of Popery was a force whose potency bore no relation to the number of Catholics in England. It is
estimated that in 1676 Catholics constituted just over one percent of the population, although admittedly the figure for the peerage would have been higher. The memory of past outrages perpetrated by Catholics was kept alive by vicious propaganda. The events of Mary Tudor’s reign, a hundred and twenty years earlier, were used to stir up dread of the Popish menace. As alarm mounted at the prospect of a Catholic becoming King there were predictions that in that event England would again be subjected to ‘those bloody massacres and inhuman Smithfield butcheries’. It was suggested that James would prove to be ‘Queen Mary in breeches’, while another person warned ‘We must resolve when we have a prince of the Popish religion to be Papists or burn’.
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Fears did not centre exclusively on the possibility that a Catholic ruler would deny his Protestant subjects the right to practise their faith. There were also secular considerations. Catholicism was seen as an autocratic religion, presided over by a Pope whose authority could not be questioned, and this gave rise to the idea that it had a natural affinity with repressive political systems. The prime example of an illiberal Catholic regime was absolutist France, where King Louis XIV ruled without having to secure the consent of a representative assembly to pass laws or levy taxes. France was very much on everyone’s mind at this time, for it was currently emerging as a new superpower, and its king seemed intent on oppressing his neighbours as well as his subjects. In 1672 he had launched a war of aggression with Holland, intending to crush that republic. Though victory did not come as easily as he had hoped, it was clear he aimed at nothing less than radically altering the European balance of power. It was feared that if James inherited the throne, far from trying to restrain Louis, he would instead emulate him by undermining his subjects’ rightful liberties. It was thought that as a Catholic he would be automatically predisposed to rule arbitrarily, for, as the Earl of Shaftesbury put it, ‘Popery and slavery like two sisters’ went ‘hand in hand’.
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It took some years before disquiet about James’s religion became so marked that his opponents sought to prevent him becoming King. Since Anne was only eight when her father resigned as Lord High Admiral, it is unlikely that she was aware from the first of the implications of his being a Catholic convert. In time, however, it would define her relations with him.

After being constantly ‘subject to a variety of diseases beyond the endurance of the strongest constitution’ Anne’s brother Edgar had died in June 1671. The loss of what the Venetian ambassador called the ‘sole sprig’
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of the royal family meant that Anne became a figure of greater significance. She was now third in line to the throne, and since the Queen showed no sign of providing an heir, Anne would not be moved lower down the order of succession unless her father remarried and had a son.

Anne’s education should thus, logically, have been a subject of national concern, and yet it was astonishingly inadequate. She and Mary were entrusted to the care of Lady Frances Villiers and spent much of their time in the crumbling Tudor palace at Richmond the royal governess shared with her husband, the Keeper of Richmond Park. Anne developed a marked ‘fondness for the house … where she … lived as a child’ and, believing ‘the air of that place good for children’, wanted her own son to be brought up there.
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Royal daughters were no longer accorded the sort of education that had been deemed appropriate when Queen Elizabeth I had been in the schoolroom. Anne’s great grandfather James I of England had believed that it was undesirable to introduce women to the classics. Such views were still so prevalent that even the cultivated diarist and virtuoso, John Evelyn, would pronounce in 1676 that ‘learning does commonly but corrupt most women’, as in their case the study of ancient texts was ‘apt to turn to impertinence and vanity’. Lady Mary Wortley Montagu, who was slightly younger than Anne, observed, ‘There is hardly a creature in the world more despicable or more liable to universal ridicule than a learned woman’. Anne herself appears to have been suspicious of women with intellectual pretensions. The Duchess of Marlborough wrote that one reason Anne did not like her aunt Lady Clarendon was that she ‘looked like a madwoman and talked like a scholar, which the Princess thought agreed very well together’.
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There was little likelihood that Anne’s father or uncle would try to counter convention by turning her and her sister into paragons of learning. Their own education had been disrupted by the Civil War, and neither James nor Charles was academically minded. The ideas of a former schoolmistress called Bashua Makin, who in 1673 published a pamphlet dedicated to the Lady Mary, would have seemed outlandish to both men. She wanted gentlewomen to be instructed in a wide range of subjects, including mathematics, ancient languages and rhetoric, whereas currently on emerging from the classroom they could only ‘polish their hands and feet … curl their locks … [and] dress and trim their bodies’.
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The princesses’ parents both spoke French fluently and in that language, at least, the two girls received excellent instruction from a Frenchman, Peter de Laine. As a result when she was Queen, Anne would have no difficulty communicating with French diplomats in their own tongue.
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Anne was taught enough basic arithmetic to be able to inspect her household accounts on marriage. She was careful about checking these and once picked up a discrepancy after noticing in 1698 that ‘the expenses of oil and vinegar were very extravagant’. Even so, the Duchess of Marlborough maintained that Anne was insufficiently vigilant to detect that her Treasurer of the Household, Sir Benjamin Bathurst, had tried to defraud her. Still less was Anne capable of understanding the complex financial arrangements that underpinned government during her reign.
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The main emphasis in her education was on acquiring feminine accomplishments. Mrs Henrietta Bannister taught her music, for which Anne’s ‘ear was very exquisite’. Anne also received guitar lessons from Henry Delauney, who was paid £50 a year. Strumming on the guitar was currently a fashionable accomplishment for ladies, and Anne’s father ‘played passably’ on the instrument.
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Dancing lessons were another important part of the curriculum. The Duchess of Marlborough would grudgingly concede that in her youth Anne had ‘a person and appearance not at all ungraceful’, and until she became physically incapable of doing the steps, Anne derived intense pleasure from dancing. In 1686, when the dissenter Roger Morrice noted in his journal that Anne had recently performed at a court ball, he added disapprovingly ‘as she does constantly’. Within a few years her burgeoning weight and attacks of lameness made dancing difficult. Nevertheless in 1691 she was reported to have taken to the floor during her birthday celebrations, and even in 1696 she managed to dance at a party for her brother-in-law. That was almost certainly the last time she was able to do so, and long before she became Queen dancing had ceased to be an option.
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Anne’s dancing master was a Frenchman called Mr Gory. He instructed her in the latest Continental dances, but she did not despise native traditions, patriotically maintaining that some English country dances were ‘much finer’ than those imported from France. Years later, she would engage Mr Gory, by then old and rich, to teach dancing to her son, William, Duke of Gloucester. Unfortunately the little boy was badly coordinated, and so hated his lessons that he called Mr Gory ‘“Old Dog” for straining his joints a little’.
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Anne and Mary were taught drawing by the dwarf artist Richard Gibson, with Mary outshining Anne in this and in needlework. Outdoor activities appealed more to Anne and by her teens she was a keen horse-woman, enjoying riding and hunting. She was also introduced to more frivolous recreations at an early age. Roger Morrice noted that Mary’s tastes had been shaped by what he termed ‘the prejudices of her education, which induced her to spend her time as other courtiers did in cards, dice, dances, plays and masques’. Anne liked all these pastimes as much as her sister. Card games such as basset played for high stakes were very much a feature of court life, and by the time Anne was fifteen she was a regular player at the tables.
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Anne’s father would later advise that ‘young persons … should not … read romances, more especially the woman kind; ’tis but loss of time and is apt to put foolish and ridiculous thoughts into their head’. It is not clear whether he managed to stop his daughters reading novels, but they certainly derived literary pleasure from plays. In 1679 fourteen-year-old Anne reported that she was planning to watch a rehearsal of an amateur production of George Etherege’s cynical and immoral comedy
The Man of Mode
, and it is obvious that she already knew the piece well. She was displeased by the casting of one female role, writing scathingly ‘Mrs Watts is to be Lady Townley, which part I believe won’t much become her’. Some years before that, her imagination had been captured by another drama, Nathaniel Lee’s
Mithridates
, which exerted a fascination on her for a long time. The play was a perennial ‘favourite of the tender hearted ladies’, and was a tale of sibling rivalry, tragic love, and court intrigue. Anne’s favourite character was the hero, Ziphares. This princely youth refuses to forsake his true love Semandra, while remaining loyal to his father, the eastern potentate Mithridates, who has designs on the girl himself. In 1681 Anne appeared in an amateur production of
Mithridates
put on at Holyrood House when her father was in exile in Scotland. James watched her proudly, fortunately unaware that Mithridates’s fall at the end of the play foreshadowed his own. After remarking ‘How swiftly fate can make or unmake kings’, one character laments in the final scene,

Where now are all the busy officers

The supple courtiers and big men of war,