Mrs. Shelley. Lucy Madox Brown Rossetti
to judge which branch of education would be then desirable for each; girls and boys being still educated together, and capacity being the only line of demarcation.
Thus it will be seen that Mary's primary wish was to make women responsible and sensible companions for men; to raise them from the beings they were made by the frivolous fashionable education of the time; to make them fit mothers to educate or superintend the education of their children, for education does not end or begin with what may he taught in schools. To make a woman a reasoning being, by means of Euclid if necessary, need not preclude her from being a charming woman also, as proved by the descriptions we have of Mary Wollstonecraft herself. Doubtless some of the most crying evils of civilisation can only be cured by raising the intellectual and moral status of woman, and thus raising that of man also, so that he, regarding her as a companion whose mind reflects the beauties of nature, and who can appreciate the great reflex of nature as transmitted through the human mind in the glorious art of the world, may really be raised to the ideal state where the sacrilege of love will be unknown. We know that this great desire must have passed through Mary Wollstonecraft's mind and prompted her to her eloquent appeal for the "vindication of the rights of woman."
With Mary's improved prospects, for she fortunately lived in a time when the strong emotions and realities of life brought many influential people admiringly around her, she was able to pay a visit to Paris in 1792. No one can doubt her interest in the terrible drama there being enacted, and her courage was equal to the occasion; but even this journey is brought up in disparagement of her, and this partly owing to Godwin's naïve remark in his diary, that "there is no reason to doubt that if Fuseli had been disengaged at the period of their acquaintance he would have been the man of her choice." As the little if is a very powerful word, of course this amounts to nothing, and it is scarcely the province of a biographer to say what might have taken place under other circumstances, and to criticise a character from that standpoint. If Mary was attracted by Fuseli's genius, and this would not have been surprising, and if she went to Paris for change of scene and thought, she certainly only set a sensible example. As it was, she had ample matter of interest in the stirring scenes around her—she with a heart to feel the woes of all: the miseries however real and terrible of the prince did not blind her to those of the peasant; the cold and calculating torture of centuries was not to be passed over because a maddened people, having gained for a time the right of power by might, brought to judgment the representatives, even then vacillating and treacherous, of ages of oppression. Her heart bled for all, but most for the longest suffering; and she was struck senseless to the ground by the news of the execution of the "twenty-one," the brave Girondins. Would that another woman, even greater than herself, had been untrammelled by her sex, and could have wielded at first hand the power she had to exercise through others; and might not France have been thus again saved by a Joan of Arc—not only France, but the Revolution in all its purity of idea, not in its horror.
In France, too, the women's question had been mooted; Condorcet having written that one of the greatest steps of progress of the human intellect would be the freedom from prejudice that would give equality of right to both sexes: and the Requête des Dames à l'Assemblée Nationale 1791, was made simultaneously with the appearance of Mary Wollstonecraft's Vindication of the Rights of Woman. These were strong reasons to attract Mary to France, strange as the time was for such a journey; but even then her book was translated and read both in France and Germany. So here was Mary settled for a time, the English scarcely having realised the turmoil that existed. She arrived just before the execution of Louis XVI., and with a few friends was able to study the spirit of the time, and begin a work on the subject, which, unfortunately, never reached more than its first volume. Her account, in a letter to Mr. Johnson, shows how acutely she felt in her solitude on the day of the King's execution; how, for the first time in her life, at night she dared not extinguish her candle. In fact, the faculty of feeling for others so acutely as to gain courage to uphold reform, does not necessarily evince a lack of sensitiveness on the part of the individual, as seems often to be supposed, but the very reverse. We can well imagine how Mary felt the need of sympathy and support, separated as she was from her friends and from her country, which was now at war with France. Alone at Neuilly, where she had to seek shelter both for economy and safety, with no means of returning to England, and unable to go to Switzerland through her inability to procure a passport, her money dwindling, still she managed to continue her literary work; and as well as some letters on the subject of the Revolution, she wrote at Neuilly all that was ever finished of her Historical and Moral View of the French Revolution. Her only servant at this time was an old gardener, who used to attend her on her rambles through the woods, and more than once as far as Paris. On one of these occasions she was so sickened with horror at the evidence of recent executions which she saw in the streets that she began boldly denouncing the perpetrators of such savagery, and had to be hurried away for her life by some sympathetic onlookers. It was during this time of terror around and depression within that Mary met Captain Gilbert Imlay, an American, at the house of a mutual friend.
Now began the complication of reasons and deeds which caused bitter grief in not only one generation. Mary was prompted by loneliness, love, and danger on all hands. There was risk in proclaiming herself an English subject by marriage, if indeed there was at the time the possibility of such a marriage as would have been valid in England, though, as the wife of an American citizen, she was safe. Thus, at a time when all laws were defied, she took the fatal step of trusting in Imlay's honour and constancy; and, confident of her own pure motives, entered into a union which her letters to him, full of love, tenderness, and fidelity, proved that she regarded as a sacred marriage; all the circumstances, and, not least, the pathetic way she writes to him of their child later on, prove how she only wished to remain faithful to him. It was now that the sad experiences of her early life told upon her and warped her better judgment; she who had seen so much of the misery of married life when love was dead, regarded that side, not considering the sacred relationship, the right side of marriage, which she came to understand later—too late, alas!
So passed this année terrible, and with it Mary's short-lived happiness with Imlay, for before the end we find her writing, evidently saddened by his repeated absences. She followed him to Havre, where, in April, their child Fanny was born, and for a while happiness was restored, and Mary lived in comfort with him, her time fully occupied between work and love for Imlay and their child; but this period was short, for in August he was called to Paris on business. She followed him, but another journey of his to England only finished the separation. Work of some sort having been ever her one resource, she started for Norway with Fanny and a maid, furnished with a letter of Imlay's, in which he requested "all men to know that he appoints Mary Imlay, his wife, to transact all his business for him." Her letters published shortly after her return from Denmark, Norway, and Sweden, divested of the personal details, were considered to show a marked advance in literary style, and from the slow modes of travelling, and the many letters of introduction to people in all the towns and villages she visited, she was enabled to send home characteristic details of all classes of people. The personal portions of the letters are to be found among her posthumous works, and these, with letters written after her return, and when she was undoubtedly convinced of Imlay's baseness and infidelity, are terrible and pathetic records of her misery—misery which drove her to an attempt at suicide. This was fortunately frustrated, so that she was spared to meet with a short time of happiness later, and to prove to herself and Godwin, both previous sceptics in the matter, that lawful marriage can be happy. Mary, rescued from despair, returned to work, the restorer, and refused all assistance from Imlay, not degrading herself by receiving a monetary compensation where faithfulness was wanting. She also provided for her child Fanny, as Imlay disregarded entirely his promises of a settlement on her.
As her literary work brought her again in contact with the society she was accustomed to, so her health and spirits revived, and she was able again to hold her place as one of its celebrities. And now it was that her friendship was renewed with that other celebrity, whose philosophy ranged beyond his age and century, and probably beyond some centuries to come. His advanced ideas are, nevertheless, what most thinking people would hope that the race might attain to when mankind shall have reached a higher status, and selfishness shall be less allowed in creeds, or rather in practice; for how small the resemblance between the founder of a creed and its followers is but too apparent.
So