The Common Place

The following works help to better illustrate the complicated relationship between Mary Wollstonecraft and Anna Letitia Barbauld discussed in the critical introduction to “Letter From Grimalkin to Selima”.  Included are Barbauld’s poem “To a Lady, With some painted Flowers” (which Wollstonecraft undercuts in chapter four of her piece), the introduction to Vindication of the Rights of Woman, and Barbauld’s poetic response to Wollstonecraft.

“To a Lady, With some painted Flowers” – Anna Letitia Barbauld (1776)
———-tibi lilia plenis
Ecce ferune nymphae calathis.
VIRGIL
FLOWERS to the fair: To you these flowers I bring,
And strive to greet you with an earlier spring.
Flowers sweet, and gay, and delicate like you;
Emblems of innocence, and beauty too.
With flowers the Graces bind their yellow hair,
And flowery wreaths consenting lovers wear.
Flowers, the sole luxury which nature knew,
In Eden’s pur and guiltese garden grew,
To loftier forms are rougher tasks assign’d;
The sheltering oak resists the stormy wind,
The tougher yew repels invading foes,
And the tall pine for future navies grows;
But this soft family, to cares unknown,
Were born for pleasure and delight alone.
Gay without toil, and lovely without art,
They spring to cheer the sense, and glad the heart.
Nor blush, my fair, to own you copy these;
Your best, your sweetest empire is — is please.

Mary Wollstonecraft, Introduction from “A Vindication of the Rights of Woman” (1792)
AFTER considering the historic page, and viewing the living world with anxious solicitude, the most melancholy emotions of sorrowful indignation have depressed my spirits, and I have sighed when obliged to confess, that either nature has made a great difference between man and man, or that the civilization which has hitherto taken place in the world has been very partial. I have turned over various books written on the subject of education, and patiently observed the conduct of parents and the management of schools; but what has been the result?—a profound conviction that the neglected education of my fellow-creatures is the grand source of the misery I deplore; and that women, in particular, are rendered weak and wretched by a variety of concurring causes, originating from one hasty conclusion. The conduct and manners of women, in fact, evidently prove that their minds are not in a healthy state; for, like the flowers which are planted in too rich a soil, strength and usefulness are sacrificed to beauty; and the flaunting leaves, after having pleased a fastidious eye, fade, disregarded on the stalk, long before the season when they ought to have arrived at maturity.—One cause of this barren blooming I attribute to a false system of education, gathered from the books written on this subject by men who, considering females rather as women than human creatures, have been more anxious to make them alluring mistresses than wives; and the understanding of the sex has been so bubbled by this specious homage, that the civilized women of the present century, with a few exceptions, are only anxious to inspire love, when they ought to cherish a nobler ambition, and by their abilities and virtues exact respect.

In a treatise, therefore, on female rights and manners, the works which have been particularly written for their improvement must not be overlooked; especially when it is asserted, in direct terms, that the minds of women are enfeebled by false refinement; that the books of instruction, written by men of genius, have had the same tendency as more frivolous productions; and that, in the true style of Mahometanism, they are only considered as females, and not as a part of the human species, when improvable reason is allowed to be the dignified distinction which raises men above the brute creation, and puts a natural sceptre in a feeble hand.

Yet, because I am a woman, I would not lead my readers to suppose that I mean violently to agitate the contested question respecting the equality or inferiority of the sex; but as the subject lies in my way, and I cannot pass it over without subjecting the main tendency of my reasoning to misconstruction, I shall stop a moment to deliver, in a few words, my opinion.—In the government of the physical world it is observable that the female, in general, inferior to the male. The male pursues, the female yields—this is the law of nature; and it does not appear to be suspended or abrogated in favour of woman. This physical superiority cannot be denied—and it is a noble prerogative! But not content with this natural pre-eminence, men endeavour to sink us still lower, merely to render us alluring objects for a moment; and women, intoxicated by the adoration which men, under the influence of their senses, pay them, do not seek to obtain a durable interest in their hearts, or to become the friends of the fellow creatures who find amusement in their society.

I am aware of an obvious inference:—from every quarter have I heard exclamations against masculine women; but where are they to be found? If by this appellation men mean to inveigh against their ardour in hunting, shooting, and gaming, I shall most cordially join in the cry; but if it be against the imitation of manly virtues, or, more properly speaking, the attainment of those talents and virtues, the exercise of which ennobles the human character, and which raises females in the scale of animal being, when they are comprehensively termed mankind;—all those who view them with a philosophical eye must, I should think, wish with me, that they may every day grow more and more masculine.

This discussion naturally divides the subject. I shall first consider women in the grand light of human creatures, who, in common with men, are placed on this earth to unfold their faculties; and afterwards I shall more particularly point out their peculiar designation.

I wish also to steer clear of an error which many respectable writers have fallen into; for the instruction which has hither been addressed to women, has rather been applicable to ladies, if the little indirect advice, that is scattered through Sanford and Merton be excepted; but, addressing my sex in a firmer tone, I pay particular attention to those in the middle class, because they appear to be in the most natural state. Perhaps the seeds of false refinement, immorality, and vanity, have ever been shed by the great. Weak, artificial beings, raised above the common wants and affections of their race, in a premature unnatural manner, undermine the very foundation of virtue, and spread corruption through the whole mass of society! As a class of mankind they have the strongest claim to pity; the education of the rich tends to render them vain and helpless, and the unfolding mind is not strengthened by the practice of those duties which dignify the human character.—They only live to amuse themselves, and by the same law which in nature invariably produces certain effects, they soon only afford barren amusement.

But as I purpose taking a separate view of the different ranks of society, and of the moral character of women, in each, this hint is, for the present, sufficient; and I have only alluded to the subject, because it appears to me to be the very essence of an introduction to give a cursory account of the contents of the work it introduces.

My own sex, I hope, will excuse me, if I treat them like rational creatures, instead of flattering their fascinating graces, and viewing them as if they were in a state of perpetual childhood, unable to stand alone. I earnestly wish to point out in what true dignity and human happiness consists—I wish to persuade women to endeavour to acquire strength, both of mind and body, and to convince them that the soft phrases, susceptibility of heart, delicacy of sentiment, and refinement of taste, are almost synonimous with epithets of weakness, and that those beings who are only the objects of pity and that kind of love, which has been termed its sister, will soon become objects of contempt.

Dismissing then those pretty feminine phrases, which the men condescendingly use to soften our slavish dependence, and despising that weak elegancy of mind, exquisite sensibility, and sweet docility of manners, supposed to be the sexual characteristics of the weaker vessel, I wish to show that elegance is inferior to virtue, that the first object of laudable ambition is to obtain a character as a human being, regardless of the distinction of sex; and that secondary views should be brought to this simple touchstone.

This is a rough sketch of my plan; and should I express my conviction with the energetic emotions that I feel whenever I think of the subject, the dictates of experience and reflection will be felt by some of my readers. Animated by this important object, I shall disdain to cull my phrases or polish my style;—I aim at being useful, and, and sincerity will render me unaffected; for, wishing rather to persuade by the force of my arguments, than dazzle by the elegance of my language, I shall not waste my time in rounding periods, nor in fabricating the turgid bombast of artificial feelings, which, coming from the head, never reach the heart.—I shall be employed about things, not words!—and, anxious to render my sex more respectable members of society, I shall try to avoid that flowery diction which has slided from essays into novels, and from novels into familiar letters and conversation.

These pretty nothings—these caricatures of the real beauty of sensibility, dropping glibly from the tongue, vitiate the taste, and create a kind of sickly delicacy that turns away from simple unadorned truth; and a deluge of false sentiments and overstretched feelings, stifling the natural emotions of the heart, render the domestic pleasures insipid, that ought to sweeten the exercise of those severe duties, which educate a rational and immortal being for a nobler field of action.

The education of women has, of late, been more attended to than formerly; yet they are still reckoned a frivolous sex, and ridiculed or pitied by the writers who endeavor by satire or instruction to improve them. It is acknowledged that they spend many of the first years of their lives in acquiring a smattering of accomplishments: meanwhile strength of body and mind are sacrificed to libertine notions of beauty, to the desire of establishing themselves,—the only way women can rise in the world,—by marriage. And this desire making mere animals of them, when they marry they act as such children may be expected to act:—they dress; they paint, and nickname God’s creatures.—Surely these weak beings are only fit for a seraglio!—Can they govern a family, or take care of the poor babes whom they bring into the world?

Indeed the word masculine is only a bugbear: there is little reason to fear that women will acquire too much courage or fortitude; for their apparent inferiority with respect to bodily strength, must render them, in some degree, dependent on men in the various relations of life; but why should it be increased by prejudices that give a sex to virtue, and confound simple truths with sensual reveries?

Women are, in fact, so much degraded by mistaken notions of female excellence, that I do not mean to add a paradox when I assert, that this artificial weakness produces a propensity to tyrannize, and gives birth to cunning, the natural opponent of strength, which leads them to play off those contemptible infantile airs that undermine esteem even whilst they excite desire. Do not foster these prejudices, and they will naturally fall into their subordinate, yet respectable station, in life.

It seems scarcely necessary to say, that I now speak of the sex in general. Many individuals have more sense than their male relatives; and, as nothing preponderates where there is a constant struggle for an equilibrium, without it has naturally more gravity, some women govern their husbands without degrading themselves, because intellect will always govern.

(Please use this link to be connected to an online resource with Wollstonecraft’s subsequent chapters)

“The Rights of Women” – Anna Letitia Barbauld
Yes, injured Woman! rise, assert thy right!
Woman! too long degraded, scorned, opprest;
O born to rule in partial Law’s despite,
Resume thy native empire o’er the breast!
Go forth arrayed in panoply divine;
That angel pureness which admits no stain;
Go, bid proud Man his boasted rule resign,
And kiss the golden sceptre of thy reign.
Go, gird thyself with grace; collect thy store
Of bright artillery glancing from afar;
Soft melting tones thy thundering cannon’s roar,
Blushes and fears thy magazine of war.
Thy rights are empire: urge no meaner claim,—
Felt, not defined, and if debated, lost;
Like sacred mysteries, which withheld from fame,
Shunning discussion, are revered the most.
Try all that wit and art suggest to bend
Of thy imperial foe the stubborn knee;
Make treacherous Man thy subject, not thy friend;
Thou mayst command, but never canst be free.
Awe the licentious, and restrain the rude;
Soften the sullen, clear the cloudy brow:
Be, more than princes’ gifts, thy favours sued;—
She hazards all, who will the least allow.
But hope not, courted idol of mankind,
On this proud eminence secure to stay;
Subduing and subdued, thou soon shalt find
Thy coldness soften, and thy pride give way.
Then, then, abandon each ambitious thought,
Conquest or rule thy heart shall feebly move,
In Nature’s school, by her soft maxims taught,
That separate rights are lost in mutual love.