by Mary Shelley
Picture these four young imaginative beings together; Shelley, half-crazed between youthful imagination and vague ideas of regenerating mankind, and ready at any incentive to feel himself freed from his part in the marriage ceremony. What prudent parents would have countenanced such a visitor? And need there be much surprise at the subsequent occurrences, and much discussion as to the right or wrong in the case? How the actors in this drama played their subsequent part on the stage of life; whether they did work which fitted them to be considered worthy human beings remains to be examined.
* * * * *
As no story or life begins with itself, so, more especially with this of our heroine, we must recall the past, and at least know something of her parents.
Mary Wollstonecraft, one of the most remarkable and misunderstood women of even her remarkable day, was born in April 1759, in or near London, of parents of whose ancestors little is known. Her father, son of a Spitalfields manufacturer, possessed an adequate fortune for his position; her mother was of Irish family. They had six children, of whom Mary was the second. Family misery, in her case as in many, seems to have been the fountainhead of her genius. Her father, a hot-tempered, dissipated man, unable to settle anywhere or to anything, naturally proved a domestic tyrant. Her mother seems little to have understood her daughter’s disposition, and to have been extremely harsh, harassed no doubt by the behaviour of her husband, who frequently used personal violence on her as well as on his children; this, doubtless, under the influence of drink.
Such being the childhood of Mary Wollstonecraft, it can be understood how she early learnt to feel fierce indignation at the injustice to, and the wrongs of women, for whom there was little protection against such domestic tyranny. Picture her sheltering her little sisters and brother from the brutal wrath of a man whom no law restricted, and can her repugnance to the laws made by men on these subjects be wondered at? Only too rarely do the victims of such treatment rise to be eloquent of their wrongs.
The frequent removals of her family left little chance of forming friendships for the sad little Mary; but she can scarcely have been exactly lonely with her small sisters and brothers, possibly a little more positive loneliness or quiet would have been desirable. As she grew older her father’s passions increased, and often did she boldly interpose to shield her mother from his drunken wrath, or waited outside her room for the morning to break. So her childhood passed into girlhood, her senses numbed by misery, till she had the good fortune to make the acquaintance of a Mr. and Mrs. Clare, a clergyman and his wife, who were kind to the friendless girl and soon found her to have undeveloped good qualities. She spent much time with them, and it was they who introduced her to Fanny Blood, whose friendship henceforth proved one of the chief influences of her life; this it was that first roused her intellectual faculty, and, with the gratitude of a fine nature, she never after forgot where she first tasted the delight of the fountain which transmutes even misery into the source of work and poetry.
Here, again, Mary found the story of a home that might have been ruined by a dissipated father, had it not been for the cheerful devotion of this daughter Fanny, who kept the family chiefly by her work, painting, and brought up her young brothers and sisters with care. A bright and happy example at this moment to stimulate Mary, and raise her from the absorbing and hopeless contemplation of her own troubles; she then, at sixteen, resolved to work so as to educate herself to undertake all that might and would fall on her as the stay of her family. Fresh wanderings of the restless father ensued, and finally she decided to accept a situation as lady’s companion; this her hard previous life made a position of comparative ease to her, and, although all the former companions had left the lady in despair, she remained two years with her till her mother’s illness required her presence at home. Mrs. Wollstonecraft’s hard life had broken her constitution, and in death she procured her first longed-for rest from sorrow and toil, counselling her daughters to patience. Deprived of the mother, the daughters could no longer remain with their father; and Mary, at eighteen, had again to seek her fortune in a hard world — Fanny Blood being, as ever, her best friend. One of her sisters became housekeeper to her brother; and Eliza married, but by no means improved her position by this, for her marriage proved another unhappy one, and only added to Mary’s sad observation of the marriage state. A little later she had to help this sister to escape from a life which had driven her to madness. When her sister’s peace of mind was restored, they were enabled to open a school together at Stoke Newington Green, for a time with success; but failure and despondency followed, and Mary, whose health was broken, accepted a pressing invitation from her friend Fanny, who had married a Mr. Skeys, to go and stay with her at Lisbon, and nurse her through her approaching confinement. This sad visit — for during her stay there she lost her dearly loved friend — broke the monotony of her life, and perhaps the change, with sea voyage which was beneficial to her health, helped her anew to fight the battle of life on her return. But fresh troubles assailed her. Some friend suggested to her to try literature, and a pamphlet, Thoughts on the Education of Daughters, was her first attempt. For this she received ten guineas, with which she was able to help her friends the Bloods.
She shortly afterwards accepted a situation as governess in Lord Kingsborough’s family, where she was much loved by her pupils; but their mother, who did little to gain their affection herself, becoming jealous of the ascendency of Mary over them, found some pretext for dismissing her. Mary’s contact, while in this house, with people of fashion inspired her only with contempt for their small pleasures and utterly unintellectual discourse. These surroundings, although she was treated much on a footing of equality by the family, were a severe privation for Mary, who was anxious to develop her mind, and to whom spiritual needs were ever above physical.
On leaving the Kingsboroughs, Mary found work of a kind more congenial to her disposition, as Mr. Johnson, the bookseller in St. Paul’s Churchyard who had taken her pamphlet, now gave her regular work as his “reader,” and also in translating. Now began the happiest part of Mary’s life. In the midst of books she soon formed a circle of admiring friends. She lived in the simplest way, in a room almost bare of furniture, in Blackfriars. Here she was able to see after her sisters and to have with her her young brother, who had been much neglected; and in the intervals of her necessary work she began writing on the subjects which lay nearest to her heart; for here, among other work, she commenced her celebrated Vindication of the Rights of Woman, a work for which women ought always to be grateful to her, for with this began in England the movement which, progressing amidst much obloquy and denunciation, has led to so many of the reforms in social life which have come, and may be expected to lead to many which we still hope for. When we think of the nonsense which has been talked both in and out of Parliament, even within the last decade, about the advanced women who have worked to improve the position of their less fortunate sisters, we can well understand in what light Mary Wollstonecraft was regarded by many whom fortunately she was not bound to consider. Her reading, which had been deep and constant, together with her knowledge of life from different points of view, enabled her to form just opinions on many of the great reforms needed, and these she unhesitatingly set down. How much has since been done which she advocated for the education of women, and how much they have already benefited both by her example and precept, is perhaps not yet generally enough known. Her religious tone is always striking; it was one of the moving factors of her life, as with all seriously thinking beings, though its form became much modified with the advance in her intellectual development.
Her scheme in the Vindication of the Rights of Woman may be summed up thus: —
She wished women to have education equal to that of men, and this has now to a great extent been accorded.
That trades, professions, and other pursuits should be open to women.
This wish is now in progress of fulfilment.
That married women should
own their own property as in other European countries. Recent laws have granted this right.
That they should have more facilities for divorce from husbands guilty of immoral conduct. This has been partially granted, though much still remains to be effected.
That, in the case of separation, the custody of children should belong equally to both parents.
That a man should be legally responsible for his illegitimate children. That he should be bound to maintain the woman he has wronged.
Mary Wollstonecraft also thought that women should have representatives in Parliament to uphold their interests; but her chief desires are in the matter of education. Unlike Rousseau, she would have all children educated together till nine years of age; like Rousseau, she would have them meet for play in a common play-ground. At nine years their capacities might be sufficiently developed 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 a
dvance 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.
