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The narrator of the play’s Prologue is anonymized as a “person of quality” (2). This is a phrase that reverberates throughout the play as well as the Restoration era, referring to the quality of being born to a socially respected family. With the prologue, Behn subtly hints that the notion of being a “person of quality” as an intrinsic trait and worthwhile metric for judgement is mere social fiction. Without revealing her identity, the narrator is a “person of quality” if she calls herself one, thereby satirizing the importance placed on “quality” and demonstrating that the title means nothing.
At the beginning of the play, there is no question as to who is—according to the social hierarchy—considered to be a “person of quality.” In the first scene, Florinda and Hellena present the problem that Florinda, a woman from a respected family, is not allowed to marry the man she loves because he has no social and financial value. However, as the play goes on and the masks are worn, it becomes impossible to be sure who is and is not a “person of quality” beneath his/her disguise. At times, the characters use this ambiguity to their advantage, but it also creates dangers when characters of quality are accidentally treated by other characters as they would the lower class, showing that there is not only no essential quality that makes a person “of quality,” but also that a strict class hierarchy makes people brutal to those who they deem lesser.
In Act I, the Englishmen (minus Belvile) are seeking women for sex without commitment. Presuming that a woman of quality is sexually available is dangerous, and Willmore is particularly confused as he tries to proposition the masked and costumed women who walk by. Conversely, Lucetta easily convinces Blunt that she is a married woman of quality who is interested in him. His friends warn him that a beautiful woman who flirts with someone like Blunt is certainly a sex worker, but Blunt refuses to allow them to dispel the illusion, and he ends up robbed of the clothes and belongings that mark him as a member of the upper class. These instances of social confusion reinforce the idea that such distinctions are both artificial and easily undermined.
Undoubtedly the most obvious illustration of this problem manifests in the two times that the men attempt to rape Florinda when she is mistaken for a sex worker. Even Belvile cannot recognize the disguised Florinda as the woman he loves. First, Willmore mistakes her for a low-class sex worker, and later, her masked facelessness allows Blunt to attempt to force her to take on the punishment that he wishes he could inflict on Lucetta for making him feel the vulnerability of having no money or class status. When Blunt claims to have captured a sex worker to rape, Frederick and Willmore are eager to participate as well. Even Don Pedro, unaware that the trapped woman is his sister, shows that this dehumanization of lower-class women pervades the Spanish as well as the English by throwing his sword in the ring, even winning the right to rape his sister first. Frederick raises concerns that she might be, as she claims, a woman of quality, which would land them in trouble. Don Pedro insists that if he looks at her, he can tell the difference, although he clearly cannot. The play therefore raises the question as to what “quality” really means, since it is actually impossible to discern without clear social markings.
Certainly, the idea of “quality” in the play has nothing to do with bravery or decency and is only connected to a superficial notion of honor as duty. Significantly, quality apparently cannot be bought, or Angellica would have social respect: When Don Antonio and Don Pedro fall in love with her, they do not approach her as equals, despite the fact that Don Pedro and his sisters have received a significant amount of their money and reputation from the same rich dead general as Angellica. Quality also means nothing without money, which is why Belvile and the other English Cavaliers are barred from being recognized as being of quality, although the play implies that they were respected gentlemen in England. Thus, none of the characters with “quality” have earned it through their own accomplishments, with the play suggesting that “quality” is ultimately arbitrary, and not something valuable or worthwhile.
After the period of Puritan asceticism, King Charles II ushered in an era of libertine sexuality—but only for men. The philosophy of libertine sex allowed women to enjoy sexual pleasure, but its aim was to free men to be sexual adventurers and use women’s bodies for their intended purpose, which was men’s sexual gratification. Respectable women were still expected to uphold the same social standards of virginity and virtue to maintain their reputation and good social standing. The Rover plays with this double standard, revealing the problems faced by women who try to assert their own sexual agency.
Behn makes female perspectives significant by beginning the play with the conversation between Florinda and Hellena, who are both young women whose virginity is treated as a commodity owned by their family. Florinda’s virginity is to be sacrificed for wealth and status through an arranged marriage, and Hellena’s is to be a religious sacrifice through her enforced enclosure in a convent. In their opening dialogue, they present their opposite desires in relation to libertine sex, demonstrating that women are not a monolith who exist for the pleasure of men: Florinda wants no part in libertine sex, and only wishes to marry the man she loves, whereas Hellena longs for the freedom to love without restriction. Hellena has the wit and thirst for new experiences to match Willmore, but she lacks the autonomy to live as he does without facing disgrace. Both sisters must therefore run serious risks in an attempt to secure their own happiness.
In The Rover, most of the men aim primarily toward domination over the women, and for the most part, they show far more respect for each other. They are all contrite for having attacked Florinda, but only when they realize that she is the woman who Belvile has already claimed. The rake character—the unsentimental, sexually promiscuous man—is a staple of Restoration Comedy, typically featuring as the protagonist. Willmore is a prime example of a rake, addressing each woman he meets as a potential outlet for his sexual desires. The play suggests that women should have the right to free libertine sex as well as freedom to govern their own romantic and sexual relationships, especially with Hellena’s bold pursuit of Willmore. However, none of the women have sexual freedom to the same extent as the men do, even if they wish to: Even Angellica only has sexual freedom insofar as she can avoid falling in love, and Lucetta must listen to her lover and pimp. Unlike the men, who can prowl as they please, women must be carefully guarded in every interaction. The wide discrepancy between how men experience sexuality in comparison to the female characters in the play offers an implied critique of the restrictions women face in Restoration England.
Even if Willmore, as the title character, is the play’s protagonist, the most interesting action of the play arises from the orchestrations of the women as they seize their own agency. Each of the women must work from within the patriarchal system to get what they want by negotiating the limited societal roles that women are authorized to perform: wife, nun, or sex worker. Each role is about providing women with male protection and authority, whether under a husband, a priest, or a pimp.
The dominos begin to fall at the beginning of Act I when Florinda, who is the most conservative and obedient of the women, decides that she has had enough and will rebel. Hellena, who is already rebellious in nature, builds her own personal rebellion on the hopes that Florinda’s lover will have a good-looking friend to help her escape the path that has been chosen for her. Both women shed the protection of their brother—because like all the men in the play, Don Pedro is too entrenched in the rules of the patriarchy to make decisions that are truly best for his sisters’ happiness.
In order to be with Belvile, Florinda must take the initiative of planning and enacting her own escape. Belvile wants to help her, but he proves inept, allowing his friends to drink and bungle his attempt to follow her directions. Hellena cannot count on Willmore to stay focused on her long enough to woo her, so she takes matters into her own hands. Florinda and Hellena go out into the Carnival disguised. When Hellena fears that she is losing Willmore, she dresses as a boy to get him away from Angellica.
For the most part, the women in in the play help each other instead of relying on the men. Callis risks her job and reputation to go with Florinda and Hellena to the Carnival when she was told to lock them up. Valeria helps them every step of the way by lying, providing costumes, and even thinking quickly to distract Don Pedro so Florinda can be saved from rape. Moretta speaks up and tries to get rid of Willmore for Angellica’s sake, even though Angellica scolds her for it. Florinda uses Frederick’s obligation to beg her forgiveness to push him to marry Valeria. The only real conflict between women in the play is between Hellena and Angellica over Willmore, but unlike the men who solve conflicts with their swords, the women resist turning their anger against each other. Even after Angellica is heartbroken and rejected, her reason for wanting to kill Willmore is about sparing future women from his manipulation. Instead, she decides to leave the work of destroying him to a future woman with the power to break his heart.
The play is about the way the women mitigate these roles to fight for as much personal agency as possible, but none of the options are ultimately good enough. For Florinda and Belvile, as the traditional romantic couple, freedom to marry each other has been the goal throughout the play. Florinda compares the two arranged marriages she escapes to slavery, and since either would have been essentially selling her for the family’s financial gain, forced marriage is akin to forced prostitution. However, the social and economic realities of a woman’s status make marriage the only choice for a woman, aside from the stubborn few who would prefer a convent. For Hellena, marriage is the only way she can avoid being cloistered, and she chooses Willmore because his desire to rove and avoid real commitment will ideally make space for her to do the same. She can only choose such a financially poor marriage because she has a large inheritance, which reinforces the idea that without the protection of social status, a woman is left with no agency at all.
The only woman who seems to have gained as much independence as possible is Angellica. She is reliant on men for money, but she also gets to otherwise control her own life. She does, however, remain emotionally vulnerable: Willmore manipulates and easily abandons her because he refuses to treat her as a social equal, even though her love is sincere. What is more, a woman who chooses prostitution is far more likely to end up like Lucetta, with a pimp and a lover and beholden to their direction. Although the play ends with three marriages, it also questions whether the institution of marriage is truly a happy ending for women like Hellena, who can paradoxically only secure more freedom for themselves by going from the legal control of one man (father or brother) to that of another (husband). In this sense, the play suggests that true agency remains elusive regardless of which path a woman may choose.
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