CHAPTER IX.
THE ROMANCE OF IMPECUNIOSITY.
Although at first sight the condition of impecuniosity seems more calculated to produce practicality, and render persons matter-of-fact, in the foregoing chapters there have not been wanting illustrations to prove that impecuniosity has been responsible for some romance. The case of Angelica Kauffman may be taken as an example. Owing to the poverty of her father she was compelled to accept the hospitality of an English peer in Switzerland, who insulted her, and afterwards, when unable to obtain a favourable reception of his suit, in revenge induced a married adventurer to make love to and marry her. This was romantic, without question, and undoubtedly attributable to want of money, as but for that she would never have been brought in contact with the disgraceful nobleman in question.
When we remember, however, how impecuniosity has been produced, how that it has been brought about by misfortune, extravagance, heroism, want of principle, want of foresight, inadequacies of justice, eccentricity of character, extreme benevolence of disposition, and by other equally varied causes, it is not surprising that there should be found considerable connection between it and romance, more especially as the consequences of the condition have been crime of every description, from comparatively venial offences against society to the universally reprobated sins of forgery and murder. Again, the strange and unexpected means by which people have been delivered from their impecuniosity savours strongly of the unreal, of the world of fiction rather than of the world of fact. But that real life is prolific of romance has long been acknowledged by all but those whose knowledge of human life is small, and whose ignorance of history is entire. As the poet pithily puts it—
“Truth is always strange,
Stranger than fiction: if it could be told,
How much would novels gain by the exchange.”
Admitting this, and judging from the facts that we are possessed of, what marvellously romantic deeds must impecuniosity have been connected with that will never be recorded!—devoted deeds of self-sacrifice that will never be known to any save the sufferers! Not long since I read in a popular periodical of something suggestively similar. A girl on the way to join her husband, to whom she has been only married by the Scotch law, learns by accident that her marriage alone stands between her husband and a fortune. Circumstances so happening that she can make it appear credible that she was on board a vessel that was lost, she does so, believing that by her renunciation she is giving up “all for him.” “Truth is stranger than fiction,” and it follows, therefore, that such instances of self-abnegation induced by impecuniosity have been and will be found. But to facts.
I have included in the list of the causes of impecuniosity the want of foresight, and this is painfully instanced by the story of a poor old woman at Plymouth, who did not like the formality, or could not afford the expense, of having a will prepared. Being exceedingly ill, she thought she would like to leave her little property—furniture, a small amount of money, and household movables—to her neighbours and acquaintances. This wish vivâ voce she practically carried out. Of her own proper authority she gave and willed away chairs and tables to one, her bed to this friend, her cloak to that, money, utensils, nicknacks, to others. Crones, housewives, and young women gathered sympathetically around her, and soon carried away the various things bequeathed to them. It was not long after they had departed that she unexpectedly recovered from her illness, and sent to have her things back again, but not one of them could she get, and she was left without a rag to cover her or a friend to give her a kind word.
Strange as was this circumstance, here is something surpassing strange, being the romantic record of one who was literally “a funny beggar.”