In the Romantic period of Literature revolutions of political, social and sciences were taking place. Two very different streams of thought contended that either man embraced the time held traditions of their forefathers or that they accept that a new enlightened age was coming complete with new ideas of equality.
Author Dorothy Wordsworth writes in her “Grasmere Journals” a picture of the castoffs of an enlightened society framed by the beauty and grandeur around them. Yet in their degraded state she seems oblivious of the circumstances of the society that spawned them. Men of power held noble titles that enslaved the men and women of numerous countries by a system of both Monarchial and religious preferences.
She mentions in one place the women beggar describing to her the death of her first husband for desertion, apparently because he had seen the evils of slavery first hand. “ I have been in the West Indies- lost the use of this Finger just before he died he came to me and said he must bid me farewell to his dear children and me…He was shot directly,” (Dorothy Wordsworth,464).
Dorothy saw the inventions of the industrial age as interference to an age of innocence; yet she readily bid farewell to her place as an author in her own right. “But I have no command of the languages, no power of expressing my ideas, and no one was more inapt at molding words into regular metre,” (Dorothy Wordsworth, p.471). Her thoughts apparently were influenced by her brother’s. If you examine William Wordsworth’s Poem “The Tables Turned” you will see his view is very much like his sister Dorothy’s. “Enough of science and of art; Close up these barren leaves; Come forth, and bring with you a heart That watches and receives,” (Wordsworth,327).
We see a very different picture from Mary Wollstonecraft whom embraces revolution of the political as well as social kind. She speaks with a heart and mind that focuses on refuting every word in Edmund Burke’s “Reflections on the Revolution in France”. Wollstonecraft especially saw through the ruse of Mr. Burkes attempt to justify the Monarchy of the French revolution through the age old excuse of patriotic duty rather than natural feelings and common sense. “My indignation was roused by the sophistical arguments, that every moment crossed me, in the questionable shape of natural feelings and common sense,” (Mary Wollstonecraft, 67).
The common sense that Mary Wollstonecraft saw was that enlightenment meant that the “Cult of Sensibility” was no longer thee end all be all, for “justice is left to mourn in sullen silence, and balance truth in vain,” (Mary Wollstonecraft,67). Mary alliterates this justice as equal freedoms for all by removing hereditary property and hereditary honors. She decries the falsehood of gothic notions of beauty by replacing it with reason. “That true happiness arose from the friendship and intimacy which can only be enjoyed by equals; and that charity is not a condescending distribution of alms, but intercourse of good offices and mutual benefits , founded on respect for justice and humanity,” (Mary Wollstonecraft, 68).
The intersection of ideas between both Dorothy Wordsworth and Mary Wollstonecraft resulted in an upheaval against traditional mores. Both embraced the idea of beauty, but where Dorothy thought it meant bending to the adoration of men through keeping silent In the political realm; Mary Wollstonecraft felt the rights of women needed to become focused. Better education improved social manners.
“In 1792 Wollstonecraft urged (a revolution in female manners) and at the end of the decade, Wordsworth’s Preface to the second edition of Lyrical Ballads announced his break with “Known habits of association” in the genre of poetry-a program , as his collaborator Coleridge later said , of “awakening the minds attention from the lethargy of custom,”(Damrosh, 4).
Certain ideas are manifested in the poems and essays of the Romantic Period that either support or oppose customs of old. Some of these ideas are romantically connected through ideals that connect the ancient paths of feudal morals. Some things such as in the line of medicine would have been seen as witchcraft when practiced by women, yet even in the Ancient Literature of the Akkadian one finds warnings against technological inventions and pleas for medicinal herbs. “I am infected and beset by people’s wicked machinations, the fury of my (personal) god and goddess and humankind are against me, my dreams are terrifying, awful evil, My signs and omens are confused and have no clear interpretation…May the herbs and salves you cherish drive out my faults, may they let no divine fury or anger come nigh me, May they release me from affliction, crime, or sin,” (Foster, p.195).
The sin of slaveries machinations or the bondage of laws that forbid a women’s vote in civil matters was mutually razed against by both women. The healing came by way of education of both women. Even Dorothy acquiesced, when faced with six orphaned children she learned that for everything there is a season, even that women should speak their mind as authors for the sake of the innocent. “But by publishing this narrative of mine I should bring the children toward to notice as individuals,” (Dorothy Wordsworth, p. 473).
The thought of freeing the enslaved, be it from the slavery of the whip or the slavery of oppression was always shared by both ladies. Mary Wollstonecraft expressed her outrage against slavery in the following lines, “A father may dissipate his property without his child having the right to complain;-but should he attempt to sell him for a slave, or fetter him with laws contrary to reason; nature, in enabling him to discern good from evil, teaches him to break the ignoble chain, and not believe that bread becomes flesh, and wine blood, because his parents swallowed the Eucharest with this blind persuasion,” (Wollstonecraft, 69).
Two very different streams of thought contended through laws that taught either man embraced the time held traditions of their forefathers or that they accept that a new enlightened age was coming complete with new ideas of equality. These laws were slowly melding together into a crucible that allowed both imagination and reason to envision a world of many new possibilities. Revolutions that were once opposed by former authors now seemed to justify both authors. Revolution it seemed, be it in education of woman and the masses, or a Revolution of Independence for a country served to help break one more ignorable chain.
Damrosh, David Expostulation & Reply. The Longman Anthology of British Literature,Vol2A: The Romantics and Their Contemporaries,1999
Foster, R. Benjamin. Akkadian Literature. Ehrlich, Carl S., ed. From An Antique Land:An introduction to Ancient Near Eastern Literature. Lantham,MD:Rowman and Littlefield, 2009