of the day. The one extreme to which existing evils were carried drove reformers to the other. Mary reasoned in the same spirit as they did, and from no desire to uphold the doctrine of free love. Fearless in her practice as in her theories, she did not hesitate in this emergency to act in a way that seemed to her conscience right. She loved Imlay honestly and sincerely; but because she loved him she could not think evil of him, nor suppose for a moment that his passion was not as pure and true as hers. Therefore she consented to live with him as his wife, though no religious nor civil ceremony could sanction their union.
That this, according to the world's standard, was wrong, is a fact beyond dispute. But before the first stones are thrown, the pros as well as the cons must be remembered. If Mary had held the conventional beliefs as to the relations of the sexes, she would be judged by them. Had she thought her connection with Imlay criminal, then she would be condemned by her own conviction. But she did not think so. Moreover, her opinions to the contrary were very decided. When she gave herself to Imlay without waiting for a minister's blessing or a legal permit, she acted in strict adherence to her moral ideals; and this at once places her in a far different rank from that of the Mrs. Robinsons and Mrs. Jordans, with whom men have been too ready to class her. To Mary love was literally her whole existence, and fidelity a virtue to be cultivated above all others. Mary Wollstonecraft might rely upon her friends and acquaintances for recognition of her virtue, but she should have remembered that to the world at large her conduct would appear immoral; that by it she would become a pariah
