Virtuous Dove (Doves Collect Book 1)
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At last I scolded him, saying, " It is a vast mistake to occupy your soul with something unreal, and to attach your fantasy to a non-existent being. Do you know who she is? If you had fallen for one of those pictures they paint on the walls of the public baths, I would have found it easier to excuse you. Now my opinion is that his case is to be explained as a pure fantasy of the mind, a nightmare illusion, and falls into the category of wishful thinking and mental hallucination.
I have expressed this situation actually in verse. Ah, would I knew who she might be, And how she walked by night! Was she the moon that shone on me, The sun's uprising light? A mere conjecture of the mind By cogitation wrought? An image that the soul designed, Revealed to me by thought? A picture that my spirit drew, My hopes to realize, And that my sight imagined to Perceive in fleshly guise? Or was she nothing of all these, But just an accident Contrived for me by Fate's decrees With murderous intent?
In such a case he will progress through all the accustomed stages of love; there will be the sending to and fro of messengers; the exchange of letters, the anxiety, the deep emotion, the sleeplessness; and all this without actual sight of the object of affection. Stories, descriptions of beautiful qualities, and the reporting of news about the fair one have a manifest effect on the soul; to hear a girl's voice singing behind a wall may well move the heart to love, and preoccupy the mind. All this has occurred to more than one man. In my opinion, however, such a love is a tumbledown building without any foundations.
If a man's thoughts are absorbed by passionate regard for one whom he has never seen, the inevitable result is that whenever he is alone with his own reflections, he will represent to himself a purely imaginary picture of the person whose identity he keeps constantly before his mind; no other being than this takes shape in his fantasy; he is completely carried away by his imagination, and visualizes and dreams of her only.
Then, if some day he actually sees the object of his fanciful passion, either his love is confirmed, or it is wholly nullified. Both these alternatives have actually happened and been known. This kind of romance usually takes place between veiled ladies of guarded palaces and aristocratic households and their male kinsfolk; the love of women is more stable in these cases than that of men, because women are weak creatures and their natures swiftly respond to this sort of attraction, which easily masters them completely.
I have described this type of love in verse. O thou who chidest me Because my heart has been Entranced by passion utterly For one I have not seen Thou dost exaggerate In all that thou dost speak Upon my passion, and dost state My love is poor and weak. I also have some lines on the theme of admiring the beauty of a singing voice, without ever having seen the singer. Love's soldiery assailed mine ear And now do occupy My heart; their triumph doth appear In my submissive eye. In the lines which follow I describe the situation of truth belying conjecture, when the lover actually claps eyes on his beloved.
They spoke in glowing terms of thee, But when at last I chanced to see That they described, at once I knew Their words were nonsense and untrue. Such is the drum: I have also stated the converse case. So, too, the stories men recite To picture the supreme delight Of Paradise, fall short by far Of those its actual pleasures are. These conditions also obtain in the relations between friends and comrades, as I shall show in a personal reminiscence. There was once a strong bond of affection between myself and a member of a noble family; we corresponded frequently, but had never set eyes on one another.
Then Allah granted me the boon of meeting him; and but a few days elapsed when a violent aversion and strong antipathy arose between us, that has continued uninterruptedly down to to the present day. I have put this incident into verse, and will quote a line or two. Once I truly detested him, and he fully reciprocated my feelings; this was before I had seen. The root of the matter was a slanderous report, which had been carried to each of us about the other, aggravated by an aversion existing between our respective fathers that sprung from their mutual rivalry in the race for preferment at Court and worldly promotion.
Then Allah so ordained that we should come together; thereafter he became my dearest friend, and I his likewise, until the day that death parted us. The following verses were written by me to commemorate this friendship. He was a brother, whom I gained By meeting, and thereby obtained A truly noble treasure; His friendship was not wished by me, And I supposed his company Would yield me little pleasure But he, who was my erstwhile foe, Became my friend, he, whom I so Abhorred, my heart's sweet rapture; And having ever sought to fly From meeting him, thereafter I Sought ever him to capture.
As for Abu Shakir 'Abd al-Rahman Ibn Muhammad al-Qabri, he was my friend for a long while before I ever saw him; then we met, and our love was confirmed; and it has continued without interruption right down to the present time. This variety of Love is divided into two classes.
The first class is the contrary of what we have just been describing, in that a man will fall head over heels in love with a mere form, without knowing who that person may be, what her name- is, or where she lives. This has happened to more than one man. Our friend Abu Bakr Muhammad Ibn Ahmad Ibn Ishaq informed me, quoting a trustworthy authority whose name has escaped me-though I think it was Judge Ibn al-Hadhdha' that the poet Yusuf Ibn Harun, better known as al-Ramadi, was one day passing the Gate of the Perfumers at Cordova, a place where ladies were wont to congregate, when he espied a young girl who, as he said, "entirely captured my heart, so that all my limbs were penetrated by the love of her ".
He therefore turned aside from going to the mosque and set himself instead to following her, while she for her part set off towards the bridge, which she then crossed and came to the place known as al-Rabad. When she reached the mausolea of the Banu Marwan God have mercy on their souls! She accordingly went up to him and said, " Why are you walking behind me?
Do not seek to expose me to shame; you have no prospect of achieving your purpose, and there is no way to you're gratifying your desire. Then he asked her, " My lady, are you a freewoman, or are you a slave? To this she retorted, " By Allah, you are likelier to know what inhabits the Seventh Heaven, than the answer to that question. Seek not the impossible! So she went off in the direction of the bridge; and he could not follow her, because she kept looking round to see if he was accompanying her or not. When she had passed the gate of the bridge, he came after her but could find no trace of her whatsoever.
I know not whether the heavens have devoured her, or whether the earth has swallowed her up; and the feeling I have in my heart on her account is hotter than burning coals. Thereafter he had news of her after he journeyed to Saragossa for her sake, but that is a long story. This sort of thing happens frequently enough; I have a poem on the subject, from which I here quote. Against my heart mine eye designed Great wrong, and anguish to my mind, Which sin my spirit to requite Hath loosed these tears against my sight.
How shall mine eye behold in fact This justice that my tears exact, Seeing that in their flood profound My weeping eye is wholly drowned? Since I had never seen her yet I could not know her, when we met; The final thing of her I knew Was what I saw at that first view. The second class of the variety of Love now under discussion is the contrary of what we shall be describing in the chapter next following, if Allah wills. This is for a map to form an attachment at first sight with a young lady whose name, place of abode and origin are known to him.
The difference here is the speed or tardiness with which the affair passes off. When a man falls in love at first sight, and forms a sudden attachment as the result of a fleeting glance, that proves him to be little steadfast, and proclaims that he will as suddenly forget his romantic adventure; it testifies to his fickleness and inconstancy. So, it is with all things; the quicker they grow, the quicker they decay; while on the other hand slow produced is slow consumed.
A young fellow I know, the son of a clerk, was one day observed by a lady of noble birth, high position and strict seclusion; she saw him passing by, while peeping out from a place of vantage in her home, and conceived an attachment for him which he reciprocated. They exchanged epistles for a time, by ways more delicate than the edge of a fine-ground sword; and were it not that I purpose not in this essay to uncover such ruses and make mention of such subterfuges, I could have set down here such things as I am certain would have confounded the shrewdest and astonished the most intelligent of men.
I pray that God in His great bounty will draw over us and all good Moslems the curtain of His mercy. He is indeed sufficient for our needs. Such a one is likely to persist and to be steadfast in his affection, untouched by the passage of time what enters with difficulty goes not out easily. That is my own way in these matters, and it is confirmed by Holy Tradition.
For God, as we are informed by our teachers, when He commanded the Spirit to enter Adam's body, that was like an earthen vessel-and the Spirit was afraid, and sorely distressed -said to it, "Enter in unwillingly, and come forth again unwillingly! This proves how closely Love cleaves to such people's hearts, and once it lays hold of them never looses its grip. I have a poem on this subject, and will quote an extract. I am resolved to keep afar Wherever Love's attractions are; The man of sense, as I detect, Is ever shrewd and circumspect.
I have observed that love begins When some poor fellow for his sins, Thinks, it is thrilling, ever so, To gaze on cheeks where roses glow. But while he sports so joyfully With not a care to mar his glee, The links are forging, one by one, And he's enchained, before he's done. So there he is, deluded fool; Stepping benignly in the pool He slips, and ere he can look round He's swept along the flood, and drowned.
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I indeed marvel profoundly at all those who pretend to fall in love at first sight; I cannot easily prevail upon myself to believe their claim, and prefer to consider such love as merely a kind of lust. As for thinking that that sort of attachment can really possess the inmost heart, and penetrate the veil of the soul's recess, that I cannot under any circumstances credit. Love has never truly gripped my bowels, save after a long lapse of time, and constant companionship with the person concerned, sharing with him all that while my every occupation, be it earnest or frivolous.
So I am alike in consolation and in passion; I have never in my life forgotten any romance, and my nostalgia for every former attachment is such that I well nigh choke when I drink, and suffocate when I eat. The man who is not so constituted quickly finds complete relief and is at rest again; I have never wearied of anything once I have known it, and neither have I hastened to feel at home with it on first acquaintance. Similarly I have never longed for a change for change's sake, in any of the things that I have possessed; I am speaking here not only of friends and comrades, but' also of all the other things a man uses-clothes, riding-beast, food, and so on.
Life holds no joy for me, and I do nothing but hang my head and feel utterly cast down, ever since I first tasted the bitterness of being-separated from those I love. It is an anguish that constantly revisits me, an agony of grief that ceases not for a moment to assail me. My remembrance of past happiness has abated for me every joy that I may look for in the future. I am a dead man, though counted among the living, slain by sorrow and buried by sadness, entombed while yet a dweller on the face of this mortal earth. Allah be praised, whatever be the circumstances that befall us; there is indeed no other God but He!
I have meditated upon this theme in verse as follows. True love is not a flower That springeth in an hour; Its flint will not strike fire At casual desire. Love is an infant rare Begotten, slow to bear; Its lime must mingle long Before its base is strong. And then not soon will it Be undermined, and split; Firm will its structure stand, Its fabric still expand. This truth is readily Confirmed, because we see That things too quickly grown Are swiftly overthrown. Mine is a stubborn soil To plough with arduous toil, Intractible indeed To tiller and to seed.
But once the roots begin To strike and thrive therein, Come bounteous rain, come drought, The lusty stem will sprout. Now let no man think or imagine that what I have here said is contrary to my statement, inscribed in the exordium of this treatise, that Love is a union of souls effected within the substance of their supernal world.
On the contrary, my present remarks confirm that assertion. For we know that in this lower world the soul is shrouded in many veils, that it is overtaken By divers accidents, that it is encompassed by all those earthy, mundane instincts; in consequence many of true attributes are obscured. And although all these obstacles do not preclude the soul entirely from achieving union with its fellow-soul, nevertheless they undoubtedly stand in the way of that union, which may therefore only be truly realized after long and careful preparation and making ready.
The soul must first be made aware of its points of resemblance and concord with its fellow-soul; it must confront its own hidden temperaments with the corresponding temperaments of the beloved.
Then and then only will veritable union be consummated, and that without further let or hindrance. As for what transpires at first blush as a result of certain accidental circumstances-physical admiration, and visual enchantment which does not go beyond mere external forms-and this is the very secret and meaning of carnal desire; when carnal desire moreover becomes so overflowing that it surpasses these bounds, and when such an overflow coincides with a spiritual union, in which the natural instincts share equally with the soul; the resulting phenomenon is called passionate love.
Herein lies the root of the error, which misleads a man into asserting that he loves two persons, or is passionately enamored of two entirely different individuals. All this is to be explained as springing out of carnal' desire, as we have just described; it is called love only metaphorically, and not in the true meaning of the term. As for the true lover, his yearning of the soul is so excessive as to divert him from all his religious and mundane occupations; how then should he have room to busy himself with a second love affair?
I have put this point into verse. He lies, and perjures all that's true; Who swears he is in love with two He shares in falsehood equally With that damned miscreant, Manichee. The heart has not sufficient place To hold two sweets in one embrace, Nor may the second love affair Claim with the first an equal share. And so the Heart, that's likewise one, Is constituted to love none Except that single darling dear, Be he afar or be he near.
The man who claims a dual love Is thus, as these examples prove, A doubtful follower of Love's laws, A traitor to Religion's cause. And by that selfsame reasoning True Faith is too a single thing; He who a second serves as well Condemns himself an infidel. I know a certain young man who is rich, of noble birth, and of the finest education, and who made a practice of purchasing slave-girls.
The girl would be o begin with innocent of any regard for him; still worse, she would positively dislike him, for indeed his ways were not very engaging, with that perpetual scowl which never left his face, particularly when he was with women; yet within a very short time he had mastered her to his will. Thereupon her -aversion would be changed into excessive love, extreme affection, and quite shameless infatuation; whereas formerly she was irritated to be in his company, now she could not endure to be parted from him.
The same thing happened with a remarkable number of the girls. A friend of mine asked him once how he explained his success; in a detailed reply he ascribed it to his unusual dexterity in lovemaking. This example-and I could quote others-proves that when a spiritual concord is once established, love is immediately engendered.
Physical contact completes -the circuit and thus enables the current of love to flow freely into the soul. Love untwists the firmest plaits, and looses the tightest strands it dissolves that which is most solid, undoes that which is most firm; it penetrates the deepest recesses of the heart, and makes lawful things most strictly forbidden. I have known many men whose discrimination was beyond suspicion, men not to be feared deficient in knowledge, or wanting in taste, or lacking discernment, and who nevertheless described their loved ones as possessing certain qualities not by any means admired by the general run of mankind, or approved according to the accepted canons of beauty.
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Yet those qualities had become an obsession with them, the sole object of their passion, and the very last word as they thought in elegance. Thereafter their loved ones vanished, either into oblivion, or by separation, or jilting, or through some other accident to which love is always liable; but those men never lost their admiration for the curious qualities which provoked their approval of them, neither did they ever afterwards cease to prefer these above other attributes that are in.
They had no inclination whatsoever for any qualities besides these; indeed, the very features which the rest of mankind deem most excellent were shunned and despised by them. So they continued until the day of their death; all their lives were spent in sighing regretfully for the loved ones they had lost, and taking joyous delight in their remembered companionship. I do not consider, that this was any kind of affectation on their part; on the contrary, it was their true and natural disposition to admire such eccentric qualities; they chose them unreservedly, they thought none other worthy of regard, and in the very depths of their souls they did not believe otherwise.
I know a man whose loved one was somewhat short of neck; thereafter he never admired anyone, man or girl, whose neck was long and slender. I also know a man whose first attachment was with a girl inclined to be petite; he never fell in love with a tall woman after that. A third man I know was madly enamoured of a girl whose mouth was a trifle wide; lie thought small mouths positively disgusting, he abused them roundly, and clearly felt an authentic aversion in regard to them. Now the men of whom I have been speaking are by no means under-endowed knowledge and culture; on the contrary they are men of the keenest perception, truly worthy to be described as intelligent and understanding.
Let me add a personal touch. In my youth I loved a slave-girl who happened to be a blonde; from that time I have never admired brunettes, not though their lark tresses set off a face as resplendent as the sun, or the very image of beauty itself. I find this taste to have become a part of my whole make-up and constitution since those early days; my soul will not suffer me to acquire any other, or to love any type but that.
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This very same thing happened to my father also God be pleased with him! All the Caliphs of the Banu Marwan God have mercy on their souls! I have myself seen them, and known others who had seen their forebears, from the days of al-Nasir's reign down to the present day; every one of them has been fair-haired, taking after, their mothers, so that this has become a hereditary trait with them; all but Sulaiman al-Zafir God have mercy on him!
As for al-Nasir and al-Hakam al-Mustansir may God be pleased with them! Their sons, their brothers, and all their near kinsmen possessed the selfsame characteristics. I know not whether this was due to a predilection innate in them all, or whether it was in consequence of a family tradition handed down from their ancestors, and which they followed in their turn. I have seen him personally, and sat in his company.
It is not so remarkable that a man who has once fallen in love with an ill-favored wench should not carry that foible with him for the rest of his amatory career; it is one of those things that are always liable to happen. Neither is it astonishing that a man should prefer the inferior article, when such an eccentricity is part of his inborn nature. What is truly amazing, is that a man formerly accustomed to see things with the eye of truth should suddenly be overcome by a casual passion, after he has been out about in society a long time, and that this accident of caprice should so completely transform him from his previous habits as to become a second nature with him, entirely displacing his first.
In such extraordinary cases he will know well enough the superiority of his former disposition, but when he comes back to his senses he finds that his soul now refuses to have anything to do with any but the baser sort of goods. Marvelous indeed is the mighty domination, the splendid tyranny of the human passion. Such a man is a sincere and devoted lover, and not he who apes the manners of folk with whom he has no connexion whatever, and pretends to a character which belongs to him not at all.
The latter sort of man asserts indeed that he chooses at will whom he will love; but if love had really taken possession of his powers of discernment, if love had extirpated his native reason and swept away his natural discretion, then love would have so dominated his soul that he would no longer be free to pick and choose, as he so boasts to do. I have a poem or two on this theme also. I know a youth that loved a lass Whose neck was short and somewhat stout; And now, when long-necked maidens pass, He thinks them jinn's, without a doubt.
He is content, to justify His claim that he has chosen well, Upon a logic to rely That has some substance, truth to tell. Thus he would argue: They blame the girl of whom I'm fond Because her lovely hair is blond: Is there just a cause to crab, think you, The tender-sweet narcissus' hue, Or is the twinkle of a star So hateful to behold afar? Of all God's creatures, I declare That man of wisdom has least share Who chooses, in his darkened soul, To love a body black as coal.
Black is the hue, the Scriptures tell, Of the inhabitants of Hell; Black is the robe the mourner dons, And mothers who have lost their sons. Moreover, since from Khorasan The black Abbasid banners ran, The souls of men know, to their cost, The cause of righteousness is lost. There is but one person uniquely able to create without intermediary; the Prime Omniscient Himself, be He ever exalted and extolled! The first device employed by those who seek union, being lovers, in order to disclose their feelings to the object of their passion, is allusion by means of words. Either they will quote a verse of poetry, or despatch an allegory, or rhyme a riddle, or propose an enigma, or use heightened language.
Men vary in their methods according to the degree of their perspicacity, or the amount of aversion or sympathy, wit or dullness, which they remark in their loved ones. I know a man who commenced his declaration of love by quoting to his lady some verses of my own composition.
This and the like are the shifts resorted to in the first stages of the love-quest. If the lover detects some sign of sympathy and encouragement, he then proceeds further. When he observes one or other of the characteristics we have described, while in the actual course of quoting some such verses, or hinting obliquely at the meaning he wishes to convey in the manner we have defined, then as he waits for his reply, whether it is to be given verbally, or by a grimace, or a gesture, he finds himself in a truly fearful situation, torn between hope and despair; and though the interval may be brief, enough, yet in that instant he becomes aware if his ambition is attainable, or if it must be abandoned.
There is another variety of verbal allusion, which is only to be brought into play when an accord has been reached, and the lover knows that his sentiments are reciprocated. Then it is that the complaints begin, the assignations, the reproaches, the plighting of eternal troths. All this is accomplished by means of verbal allusions, which to the uninitiated hearer appear to convey a meaning quite other to that intended by the lovers; he replies in terms entirely different from the true purport of the exchanges, following the impression which his imagination forms on the basis of what his ears have picked up.
Meanwhile each of the loving pair has understood his partner's meaning perfectly, and answered in a manner not to be comprehended by any but the two of them; unless indeed the listener is endowed with a penetrating sensibility, assisted by a sharp wit and reinforced by long experience. Especially is this the case if the intelligent bystander has some sense of what the lovers are hinting at; rarely indeed does this escape the detection of the trained observer. In that event, no single detail of what the lovers are intending remains hidden from him. I know of a youth and a girl who were very much in love with each other.
In the course of one of his interviews with her, the young man made a slightly improper suggestion. At this the girl exclaimed, " By Allah! I shall make a public complaint against you, and I shall put you to shame privately. The youth in question was in the concourse too, for he was in the entourage of the master of ceremonies. Other singing girls besides her were in attendance.
When it came to her turn to sing, she tuned her lute and began to chant the words of an ancient song. Sweet fawn adorable, Fair as the moon at full, Or like the sun, that through Dark clouds shines out to view With that so languid glance He did my heart entrance, With that lithe stature, he As slender as a tree.
I yielded to his whim, I humbled me to him, As lovesick suitor still Obeys his darling's will. Let me thy ransom be! Embrace me lawfully I would not give my charms Into licentious arms. I myself have known this situation, and put it into verse. Harsh words of bitter blame And false complaining came From one most cruel, who Was judge, and plaintiff too! She laid her nameless charge Before the world at large, But none knew her intent Save him, whose hurt she meant. Glances play an honourable part in this phase, and achieve remarkable results. By means of a glance the lover can be dismissed, admitted, promised, threatened, upbraided, cheered, commanded, forbidden; a glance will lash the ignoble, and give warning of the presence of spies; a glance may convey laughter and sorrow, ask a question and make a response, refuse and give-in short, each, one of these various moods and intentions has its own particular kind of glance, which cannot be precisely realized except by ocular demonstration.
Only a small fraction of the entire repertory is capable of being sketched out and described, and I will therefore attempt to describe here no more than the most elementary of these forms of expression. To make a signal with the corner of the eye is to, forbid the lover something; to droop the eye is an indication of consent; to prolong the gaze is a sign of suffering and distress; to break off the gaze is a mark of relief; to make signs of closing the eyes is an indicated threat. To turn the pupil of the eye in a certain direction and then to turn it back swiftly, calls attention to the presence of a person so indicated.
A clandestine signal with the corner of both eyes is a question; to turn the pupil rapidly from the middle of the eye to the interior angle is a demonstration of refusal; to flutter the pupils of both eyes this way and that is a general prohibition. The rest of these signals can only be understood by actually seeing them demonstrated. You should realize that the eye takes the place of a messenger, and that with its aid all the beloved's intention can be apprehended. The four senses besides are also gateways of the heart, and passages giving admission to the soul; the eye is however the most eloquent, the most expressive, and the most efficient of them all.
The eye is the true outrider and faithful guide of the soul; it is the soul's well-polished mirror, by means of which it comprehends all truths, attains all qualities, and understands all sensible phenomena. It is a well-known saying that hearing of a thing is not like seeing it; this was already remarked by Poleron, the master of physiognomy, who established the eye as the most reliable basis for forming judgment. Here, if you will, is a sufficient proof of the eye's power of perception.
When the eye's rays encounter some clear, well-polished object-be it burnished steel or glass or water, a brilliant stone, or any other polished and gleaming substance having lustre, glitter and sparkle-whose edges terminate in a coarse, opaque, impenetrable, dull material, those rays of the eye are reflected back, and the observer then beholds himself and obtains an ocular vision of his own person. This is what you see when you look into a mirror; in that situation you are as it were looking at yourself through the eyes of another.
A visual demonstration of this may be contrived in the following manner. Take two large mirrors, and hold one of them in your right hand, behind your head, and the other in your left hand, in front of your face; then turn the one or the other obliquely, so that the two meet confronting each other. You will now see your neck and the whole of your backward parts. This is due to the reflection of the eye's radiation against the radiation of the mirror behind you; the eye cannot find any passage through the mirror in front of you, and when it also fails to discover an outlet behind the second mirror, its radiation is diverted to the body confronting it.
For the eye possesses the property of light, and by it alone may colours by perceived; no other organ surpasses it in range and extent, since by the eye the bodies of the stars themselves in their distant spheres may be observed, and the heavens seen for all their tremendous elevation and remoteness. This is simply because the eye is united in the nature of its constitution with the mirror of which we have been speaking.
It perceives those things, and reaches then as in a single bound, needing not to traverse the intervening distance by stages, or to alight at halting-places en route. The eye does not travel through space by laboured movements. These properties belong to none of the other senses. Maryls October 7, at 4: Ferran Lopez October 7, at 4: Megan October 7, at 6: Paul Vermeersch PaulVermeersch October 8, at 6: Jennifer Quist October 10, at 3: Jennifer D June 7, at 3: Dan June 8, at 8: Jennifer D June 8, at Want to Read saving….
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Doves Collection Series by Linda Daly
Return to Book Page. Preview — Virtuous Dove by Linda Daly. Virtuous Dove Doves Collect 4. Virtuous Dove captures a sedate traditional look of life as it was in Victoria England. Newly released, this was the first book published in the Doves Collect series. Abolitionist, Felicity Phelps witnessing her mother and father's gruesome death; aiding runners in the Underground Railroad, flees America to Victoria England, the land of her ancestors.
Discover with Felicit Virtuous Dove captures a sedate traditional look of life as it was in Victoria England. Discover with Felicity that not all appears as it is on the surface of the elite of society and those of the unfortunate forced to live in workhouses. Both classes are equally vulnerable when wealth and power are at stake. Can her virtues be altered when greed, power, and the suppression of the truth test her own belief system and those of others around her?