INTRODUCTION Mary Davys's 1724 novel, The Reform'd Coquet, depicts fifteen-year-old heroine Amoranda's process of reformation as she learns amend her promiscuous flirtations. By novel's conclusion, Amoranda commits marriage her stern yet protective guardian, a young man disguised as elderly Formator, has shed his disguise. If we focus exclusively on Amoranda's relationship with Formator, then The Reform'd Coquet offers heterosexual romance ending in marriage as heroine's just reward for remedying her misconduct and embracing culturally acceptable feminine behavior. However, Davys's novel is more complex than this. Amoranda's perceptions of her experiences with predatory men and her understanding of importance of female intimacy and friendship play crucial roles in her journey reformation. Critics often focus on Amoranda's relationship with her guardian, Formator, and have concluded that The Reform'd Coquet is a story about male power and female powerlessness. Mary Anne Schofield, for example, explores convention of disguise in Davys's novel and argues that Formator masters this convention to gain and control woman (86). Jane Spencer emphasizes The Reform'd Coquet as a novel describing the relationship between a faulty heroine and her lover-mentor (145). According Spencer, Davys's novel demonstrates that the heroine must find an honest man, submit his authority, and gain his protection (147). Natasha Saje shows how Formator watches Amoranda and manipulates his opportunities re-form her into a good wife--a docile and quiet one (167). Helen Thompson argues that The Reform'd Coquet plots trajectory of a heroine who must learn love a manifestly arbitrary domestic law: Amoranda's venerable, sympathetic, and fatherly guardian (51). Thompson claims that Formator effects his purpose so well that Amoranda internalizes his moral instruction and believes she is accepting his authority as a result of her personal inclination (52). In her recent study, Our Coquettes: Capacious Desire in Eighteenth Century, Theresa Braunschneider develops a provocative thesis about dynamics that combine facilitate Amoranda's change from coquette marriageable woman: her desire engage in intimate and erotic friendships with women and her growing fear of physical endangerment from men (109-15). Braunschneider, however, focuses almost exclusively on Amoranda's interaction with a cross-dressing man whom Amoranda mistakes for a female. My interest in this essay is in ways that Amoranda grapples with problem of coping with sexual violence of men and how her friendships with two women, Altemira and Arentia, play important roles in her developing awareness of her need find strategies empower herself within a threatening male-dominated world. While female friendship in The Reform'd Coquet has not been a focal point of critical attention, topic of friendships and intimacy among women in eighteenth-century literature has become an important field of feminist literary criticism and gender studies in recent years, and has generated much fruitful scholarship. For example, studies by Emma Donoghue, Lillian Faderman, Janet Todd, Valerie Traub, and Elizabeth Wahl, name a few, have shown that women in eighteenth-century fiction and in eighteenth-century society regarded their friendships with other women as a central element of their lives, and engaged in friendships ranging from emotionally supportive romantically and erotically charged. (1) By focusing first on Amoranda's experiences with men, and then turning her interaction with women, I will show how Amoranda learns understand and cope with violence, potential rapists, and cultural expectations of female behavior and sexuality. I aim uncover questions that Davys evokes: Are female friendship and intimacy destined for failure in a heterosexual society that regards marriage as most viable female destiny and husbands as ultimate protectors of women? …
Read full abstract
Jan 2, 2019
Rachael Wallis 
Open Access