her sex, as a rule, pretended to know nothing, and who forgot herself in her interest in her work. It was natural that curiosity was felt as to what manner of being she was, and that curiosity changed into surprise when, instead of the virago expected, she was found to be, to use Godwin's words, "lovely in her person, and, in the best and most engaging sense, feminine in her manners." The fable was in this case reversed; it was the sheep who had appeared in wolf's clothing.
In her own circle of friends and acquaintances she was lionized. Some of her readers were converted into enthusiasts. The reputation she had won by her answer to Burke was now firmly established. She was respected as an independent thinker and a bold dealer with social problems.
But conservatives avoided her and her book as moral plagues. Many people would not even look at what she had written. Satisfied with the old-fashioned way of treating the subjects therein discussed, they would not run the risk of finding out that they were wrong. They dreaded the increase of knowledge which would bring with it greater sorrow. Mrs. Barbauld, eloquent in her defence of men's rights, could conceive no higher aim for women than the attainment of sufficient knowledge to make them agreeable companions to their husbands and brothers. Should there be any deviation from the methods of education which insured this end, they would, she feared, become like the Précieuses or Femmes Savantes of Molière. Mary's vigorous appeal for improvement could, therefore, have no meaning for her. Hannah More, enthusiastic in her denunciations of slavery, but unconscious that her liberty was in the least restricted, did not hesitate to form an opinion of
