4.27.19
London Dungeon
Dare
to Care
敢于关心
Gǎnyú guānxīn
大事にする
Daiji ni suru
ps118
Dare to have mercy.
Mercy endures in memory
with certainty.
Remember this you nations.
This will last for generations.
That which is legal about law is regal
from the eagle to the beetle, you people.
Mercy endures in memory at length.
It is the foundation for love with strength.
Love secures endurance.
Endurance with education and allurance
yields wisdom and knowledge for insurance
with perspective on perception that yields assurance.
Let the vote denote the number
for policy that does not encumber
people as the hunter
for the state between slumber
and wonder.
Let the vote connote opposition to policies that harm the public.
Let freedom ring for people in kingdom or republic.
Allow defense when police protection is not at hand;
free trade so plutocracy does not rule the land;
construction for protection from the elements and man;
communication with people in foreign nations;
travel to experience different sensations
in various locations.
Beauty is in the strength of the song.
Success rings long with the bong
of the gong.
Smoke drifts slowly from the echo of dreams.
Things are not as certain as they seem.
The fragrant mist from the hyacinth
drifts in through the open window inch
to give a pinch of the aromatic labyrinth.
The odor of nard had filled the room
where the bottle broke before the tomb
and the maiden resumed work before the loom.
The earth's sweet being in the beginning in the garden of Eden
was not ended by sinning for eternal winning in freedom.
The penalty of death is not meant to kill
those with the right intent and execution of will.
Jesus carried the beam to Golgotha's peak.
Christ died from the pain the cross had wreaked.
The Word rose again as resurrected speech.
The legal code has since been asked
to consider the role that justice has tasked
to punishment as correction cast.
Jesus was not guilty of a plan.
for rebellion. He murdered no man.
Cruelty or violence do not belong in the legal span.
Mary remembered her barren womb
as she stood by the open tomb
and felt the memory of the empty room.
What were you and I until we loved?
Were we not to become products of the love
from above?
All pleasures are fancied true.
Any earthly beauty that I saw to sooth
was desired and got as the dream of you.
Good news was proclaimed with energy from God.
The message was confirmed with signs that beat the odds.
Man lost income as the leaders compete to build the taller tower.
He was raised to walk when faith in Christ became his power.
The stone wall reduced traffic through the fertile field.
The rights of man and woman were protected for the yield.
The golden eagle watches noh theater.
The lover appeals to his love as a reasoner
in the palace yard as the fantasy sphere
below the cypress as the seat for the seer.
Spring flows in a streaming state
while young grass grows near the gate
where there had been snow of late.
The tea ceremony doesn't wait
for the cherry tree 桜 to blossom late.
The fate of a mate is made great
with the dish that is set upon a plate.
Like a drifting cloud
bound by nothing loud
I let go of feeling proud.
I allowed myself to wander around
to hear the whim of the wind wound
above ground with this wooshing sound.
Saki is sipped slowly by evening.
The light lets dark reveal her reason.
She sips her cup to test
her best
with zest
for the west
in the zodiac crest
in the quest for rest.
The east edge of the milky way
is the abode for his astral play.
There is no partiality with justice.
Each day has a candle lit for us.
The stone stands alone unaltered thus
as an altar for trust
that looks beyond the dust
and the rust.
I will draw the inference
that reason affirms with assurance.
I will live to declare the art of the seen
that the knowledge of science has drawn for me.
Open the gates of perspective on perception for consciousness.
I will see light with the sight that is given to perceive more of the less
evident with tests.
I will rejoice in the increase of fruit on trees by the lake.
I will sing for the third quarter moon as a turn in orbit for heaven's sake.
The transcendence of excess individual or social limitation
is more beautiful than self-degradation.
Dare to have mercy.
Mercy endures in memory
for surety.
Mercy endures in memory at length.
It is the foundation for love with strength.
science 科学 kagaku
beauty 美しさ utsukushi-sa
==============
118 Confitemini Domino
Acknowledge the Dominator
1 Give thanks to the Lord, for he is good;
his mercy endures for ever.
2 Let Israel now proclaim,
"His mercy endures for ever."
3 Let the house of Aaron now proclaim,
"His mercy endures for ever."
4 Let those who fear the Lord now proclaim,
"His mercy endures for ever."
5 I called to the Lord in my distress;
the Lord answered by setting me free.
6 The Lord is at my side, therefore I will not fear;
what can anyone do to me?
7 The Lord is at my side to help me;
I will triumph over those who hate me.
8 It is better to rely on the Lord
than to put any trust in flesh.
9 It is better to rely on the Lord
than to put any trust in rulers.
10 All the ungodly encompass me;
in the name of the Lord I will repel them.
11 They hem me in, they hem me in on every side;
in the name of the Lord I will repel them.
12 They swarm about me like bees;
they blaze like a fire of thorns;
in the name of the Lord I will repel them.
13 I was pressed so hard that I almost fell,
but the Lord came to my help.
14 The Lord is my strength and my song,
and he has become my salvation.
15 There is a sound of exultation and victory
in the tents of the righteous:
16 "The right hand of the Lord has triumphed!
the right hand of the Lord is exalted!
the right hand of the Lord has triumphed!"
17 I shall not die, but live,
and declare the works of the Lord.
18 The Lord has punished me sorely,
but he did not hand me over to death.
19 Open for me the gates of righteousness;
I will enter them;
I will offer thanks to the Lord.
20 "This is the gate of the Lord;
he who is righteous may enter."
21 I will give thanks to you, for you answered me
and have become my salvation.
22 The same stone which the builders rejected
has become the chief cornerstone.
23 This is the Lord's doing,
and it is marvelous in our eyes.
24 On this day the Lord has acted;
we will rejoice and be glad in it.
25 Hosannah, Lord, hosannah!
Lord, send us now success.
26 Blessed is he who comes in the name of the Lord;
we bless you from the house of the Lord.
27 God is the Lord; he has shined upon us;
form a procession with branches up to the horns of the altar.
28 "You are my God, and I will thank you;
you are my God, and I will exalt you."
29 Give thanks to the Lord, for he is good;
his mercy endures for ever.
------------------------------
Acts 4:14
When they saw the man who had been cured standing beside them, they had nothing to say in opposition.
--------------------------------
Man lost income as the leaders compete to build the taller tower.
He was raised to walk when faith in Christ became his power.
==================
Mark 16:20
They went out and proclaimed the good news everywhere while the Lord worked with them and confirmed the message by the signs that accompanied it.
----------------------------------
Good news was proclaimed with energy from God.
The message was confirmed with signs that beat the odds.
===================
The difference between the rights of man or woman is different from the right of people in the law of
nations. It can be argued that 'people' don't account for difference in sex, but the concept can be used
with respect for the denial of increase in taxes.
When it comes to the vote, education, defense, due process in law or the political principle of anything
in the self-regulation of government administration, rights for people are to be held as better than one
or the other by the goal of equality.
This is a conservative policy when it is administered as such. Liberal expenditure is reckless when it
comes to any reasonable measure of progress. Each nation state has to seek progress with respect
for the balance of power in alliance or cooperation in building the wealth of nations.
Power
Mary Wollstonecraft
b. 4.27.1759 Spitalfields, London, England
d. 9.10.1797 Somers Town, London, England
Spitalfields
The area is located near the center of London in the southeastern part of England. It was covered with
fields and nursery gardens until late in the 17th century when streets were laid out for Irish and
Huguenot silk weavers.
The name Spitalfields appears in the form Spittellond in 1399. It was labeled as The spitel Fyeld on the
"Woodcut" map of London of c.1561 and as Spyttlefeildes also in 1561.
The land belonged to St Mary Spital as a priory or hospital. It was a lodging for travellers run by a
religious order. The lodge was erected on the east side of the Bishopsgate thoroughfare in 1197.
The full name for the priory was "The New Hospital of St Mary without Bishopsgate". It was shortened
later to St Mary Spital. It was founded by Walter Brunus and his wife Roisia. It was built on the site of
the cemetery.
It was one of the biggest hospitals in medieval England. It had a large cemetery with a stone charnel
house and mortuary chapel. The chapel has been uncovered by archaeologists and preserved for the
public. The priory and hospital were dissolved in 1539 under Henry VIII.
The chapel and monastic buildings were mostly demolished. The area of the inner precinct of the priory
maintained an autonomous administrative status as the Liberty of Norton Folgate. The adjacent outer
precincts were re-used as an artillery ground to the south.
The land was placed under the special jurisdiction of the Tower of London as one of its Tower liberties.
Other parts of the priory area were used for residential purposes by London dwellers seeking a rural
retreat. Further development extended eastward into the erstwhile open farmland of the Spital Field by
the mid-17th century.
Spitalfields' historic association with the silk industry was established by French Protestant refugees.
The Huguenots settled in the area after the Revocation of the Edict of Nantes in 1685. They hoped to
avoid the restrictive legislation of the City Guilds by settling outside the bounds of the City of London.
The Huguenots brought with them little apart from their skills. An Order in Council of 16 April 1687
raised £200,000 to relieve their poverty. The first report of the committee set up to administer the funds
stated that 13,050 French refugees were settled in London in December 1687 primarily around
Spitalfields.
There was also settlement reported in nearby Bethnal Green, Shoreditch, Whitechapel and Mile End
New Town.
The late 17th and 18th centuries saw an estate of well-appointed terraced houses. The structures were
built to accommodate the master weavers controlling the silk industry. Grand urban mansions were built
around the newly created Bishops Square which adjoins the short section of the main east-west street
known as Spital Square.
Christ Church on Fournier Street was designed by the architect Nicholas Hawksmoor. It was built during
the reign of Queen Anne to demonstrate the power of the established church to the dissenting Huguenots.
They had built ten chapels in the area.
Irish weavers came from the 1730's after a decline in the Irish linen industry to take up work in the silk
trade. The 18th century saw periodic crises in the silk industry brought on by imports of French silk and
imports of printed calicos. There was a lull between the wars between the two rivals.
The depression in the trade and the prices paid to weavers led to protests. The Spitalfield riots occurred
in 1769 when attempts were made to break up meetings of weavers called to discuss the threat to wages
caused by another downturn in the market for silk. An Irish and a Huguenot weaver were hanged in front
of the Salmon and Ball public house at Bethnal Green.
Mary Wollstonecraft
Mary was born on 27 April 1759 in Spitalfields, London. She was the second of the seven children of
Elizabeth Dixon and Edward John Wollstonecraft.
Her family had a comfortable income when she was a child. Her father overinvested in speculative projects.
The family were frequently forced to move during Mary's youth. The family's financial situation eventually
became so dire that her father compelled her to turn over money that she would have inherited at her
maturity.
Two friendships shaped Wollstonecraft's early life. The first was with Jane Arden in Beverley. She was a
British school mistress and grammarian. She was the daughter of John Arden, a scholar and lecturer. His
interests centered on natural philosophy (science) and belles lettres (literature). He taught his daughter
when he had time.
Jane began teaching early. She left home in her mid-teens to take up a position as governess to the
daughters of Lady Martin in north Norfolk. She opened a boarding school for girls in Beverly in 1784. She
directed the school by herself for thirteen years. This facility provided a home for her aging parents and
invalid younger sister.
Mary and Jane frequently read books together. They attended lectures presented by Arden's father. Mary
reveled in the intellectual atmosphere of the Arden household. She valued her friendship with Jane
greatly. When the Wollstonecraft family moved away in 1774, the girls wrote letters to one another
throughout their teens and early twenties.
The relationship had encouraged her to become emotionally possessive. Mary wrote to Jane: "I have
formed romantic notions of friendship ... I am a little singular in my thoughts of love and friendship; I must
have the first place or none." She reveals the volatile and depressive emotions that would haunt her
throughout her life in some of her letters.
The second and more important friendship was with Fanny (Frances) Blood. Mary credited Blood with
opening her mind.
Mary was unhappy with her home life. She struck out on her own in 1778 and accepted a job as a lady's
companion to Sarah Dawson, a widow living in Bath. She had trouble getting along with the irascible
woman. She drew from the experience to describe the drawbacks of such a position in Thoughts on the
Education of Daughters, 1787.
She returned home in 1780. She was called back to care for her dying mother. Mary moved in with the
Bloods rather than return to Dawson's employ after the death of her mother. She realized during the two
years she spent with the family that she had idealized Fanny. She was more invested in traditional
feminine values than Mary.
Fanny had been paid by the botanist William Curtis to paint wildflowers for his book Flora Londinensis.
This created an income for her family. She was engaged to Hugh Skeys, but her fiancé had gone to sea
to establish money that would finance their marriage.
Mary had envisioned living in a female utopia with Fanny. They made plans to rent rooms together and
support each other emotionally and financially. This dream collapsed under economic realities.
Fanny and her brother, Lieutenant George Blood, were good friends with Mary. They met in 1774 after
introductions by common friends, the Clares. William Godwin wrote that Mary "contracted a friendship
so fervent, as for years to have constituted the ruling passion of her mind."
Fanny, together with Mary and her sisters, Eliza and Everina, opened a school in Islington. The enterprise
soon failed. Another was opened in Newington Green, a dissenting community. The school was combined
with a boarding house for women and their children.
Fanny married Hugh Skeys (born ca. 1758), a wine merchant of Dublin on February 24, 1785. Hugh took
her to Lisbon, Portugal, to improve her health, which had always been precarious. Fanny's health
deteriorated further when she became pregnant despite the change in environment.
Mary left the school in 1785 to nurse Fanny, but to no avail. She died in childbirth on November 29, 1785.
The school failed in Mary's absence. Fanny's death devastated Mary. The experience inspired her first
novel, Mary: A Fiction (1788)
Mary's friends helped her obtain a position as governess to the daughters of the Anglo-Irish Kingsborough
family in Ireland. The children found her an inspiring instructor even though she could not get along with
Lady Kingsborough.
Margaret King, a daughter, would later say she "had freed her mind from all superstitions." Some of her
experiences during this year would make their way into her only children's book, Original Stories from
Real Life (1788).
Mary decided to embark upon a career as an author after working as a governess for a year with Lady
Kingsborough. This was a radical choice. Few women could support themselves as a writer. She wrote
to her sister Everina in 1787 that she was trying to become "the first of a new genus."
She moved to London. She found a place to live and work with the help of the liberal publisher Joseph
Johnson. She learned French and German to translate texts. Her most notable translations were Of the
Importance of Religious Opinions by Jacques Necker and Elements of Morality, for the Use of Children
by Christian Gotthilf Salzmann.
She also wrote reviews of novels for Johnson's periodical, the Analytical Review. Her intellectual
universe expanded during this time, not only from the reading that she did for her reviews but also from
the company she kept. She attended Johnson's famous dinners and met such luminaries as the radical
pamphleteer Thomas Paine and the philosopher William Godwin.
The first time Godwin and Wollstonecraft met, they were disappointed in each other. Godwin had come to
hear Paine, but Wollstonecraft assailed him all night long. She disagreed with him on nearly every subject.
Johnson himself, however, became much more than a friend. She described him in her letters as a father
and a brother.
Reflections on the Revolution in France was published on 1 November 1790 as a rebuttal to Whig MP
Edmund Burke's conservative critique of the French Revolution. Burke saw the French Revolution as a
movement which would inevitably fail. Society needed traditional structures such as inherited positions
and property in order to strengthen it.
She had spent the rest of the month writing her rebuttal. She argued in favor of parliamentary reform. She
stated that religious and civil liberties were part of a man’s birthright. Corruption was caused in the main
by ignorance. A Vindication of the Rights of Men, in a Letter to the Right Honourable Edmund Burke was
published on 29 November 1790. Initially it was anonymous.
The second edition was published on 18 December. This time the publisher revealed Wollstonecraft as
the author. She became famous overnight. She was compared with such leading lights as the theologian
and controversialist Joseph Priestley and Thomas Paine.
Paine's Rights of Man (1791) would prove to be the most popular of the responses to Burke.
She pursued the ideas she had outlined in A Vindication of the Rights of Woman (1792). This was her
most famous and influential work. She proposed that women's rights ought to be on the same footing as
men’s.
Female education needed reform to better befit women for their role as companions for men. A second
edition appeared that same year. It was sold as volume 1 of the work, but Wollstonecraft never wrote any
subsequent volumes.
Her fame extended across the English channel. When the French statesmen Charles Maurice de
Talleyrand-Périgord visited London in 1792. She asked that French girls be given the same right to an
education that French boys were being offered by the new regime in France during his visit.
Wollstonecraft had pursued a relationship with the artist Henry Fuseli while in London. He was already
married. She wrote that she was enraptured by his genius, "the grandeur of his soul, that quickness of
comprehension, and lovely sympathy". She proposed a platonic living arrangement with Fuseli and his
wife, but his wife was appalled. He broke off the relationship with Wollstonecraft.
She decided to travel to France to escape the humiliation of the incident. She also wanted to participate
in the revolutionary events that she had just celebrated in her recent publications.
Wollstonecraft left for Paris in December 1792. She arrived about a month before Louis XVI was guillotined.
Britain and France were on the brink of war when she left for Paris. Many advised her not to go. France
was in turmoil. She sought out other British visitors such as Helen Maria Williams and joined the circle of
expatriates then in the city.
Wollstonecraft saw the former king, Louis XVI, being taken to be tried before the National Assembly on 26
December 1792. Much to her own surprise she found the sight of Louis riding down the streets as a
prisoner in a wagon "made the tears flow insensibly from my eyes, when I saw Louis sitting, with more
dignity than I expected from his character, in a hackney coach going to meet death, where so many of his
race have triumphed."
Wollstonecraft associated mostly with the moderate Girondins rather than the more radical Jacobins
during her time in Paris.
France declared war on Britain in February 1793. Wollstonecraft attempted to leave France for Switzerland,
but was declined permission. The Jacobin-dominated Committee of Public Safety came to power in France
in March 1793. A totalitarian regime was instituted to mobilise France for the first "total war." Life became
very difficult for foreigners in France.
All foreigners living in France were put under police surveillance. They had to produce six written
statements from Frenchmen testifying to their loyalty to the republic in order to be granted residency
permits. All foreigners were forbidden to leave France on 12 April 1793.
Life for Wollstonecraft become very uncomfortable despite her sympathy for the revolution. The Girondins
had lost out to the Jacobins. Some of Wollstonecraft's French friends lost their heads to the guillotine as
the Jacobins set out to annihilate all of their enemies.
She met and fell passionately in love with Gilbert Imlay, an American adventurer. Wollstonecraft put her
own principles in practice by sleeping with Imlay despite not being married. This was not something that
was considered acceptable behavior from a "respectable" British woman at the time. Whether or not she
was interested in marriage, he was not. She appears to have fallen in love with an idealized portrait of the
man.
Wollstonecraft was disillusioned by what she saw in France. She wrote that the people under the republic
still behaved slavishly to those who held power while the government remained "venal" and "brutal".
She wrote: "I cannot yet give up the hope, that a fairer day is dawning on Europe, though I must hesitatingly
observe, that little is to be expected from the narrow principle of commerce, which seems everywhere to
be shoving aside the point of honour of the noblesse."
The same pride of office, the same desire for power were still visible with this aggravation. The fear of
return to obscurity after having but just acquired a relish for distinction was added. Each hero or philosopher
of the revolution was dubbed with new titles. but they endeavored to "make hay while the sun shines."
It cost the society more as a whole.
She was offended by the way that the Jacobins refused to grant French women equal rights, denounced
"Amazons" and made it clear the role of women was to conform to Rousseau's ideal of as a helper to
men.
Marie Antoinette was guillotined on 16 October 1793. One of the charges for which she had been
convicted was for having had incest with her son. Wollstonecraft disliked the former queen, but she was
troubled by the way that the Jacobins had made Marie Antoinette's alleged perversion a reason for why
the French people should hate her.
Most of the Girondin leaders were guillotined on 31 October 1793. Wollstonecraft faint when Imlay broke
the news to her. Imlay registered her as his wife to protect her, even though they were not married.
France was blockaded by the Royal Navy after declaring war on Britain. The blockade caused shortages
that worsened the problem of inflation. Imlay engaged in blockade-running. He chartered ships to bring in
food and soap from America into France. He and Wollstonecraft were not arrested during the Reign of
Terror.
Arrests and executions occurred daily as the Terror began in France. Wollstonecraft came under suspicion
as someone from a nation that was at war with France. She was known to be a friend of leading Girondins.
Imlay made a false statement to the U.S. embassy in Paris that he had married her. The statement of
marriage made her an American citizen in order to protect her from arrest.
Wollstonecraft soon became pregnant by Imlay. She gave birth to her first child on 14 May 1794 in LeHavre
in northern France. The girl was named Fanny after her closest friend.
Wollstonecraft was overjoyed. She wrote to a friend: "My little Girl begins to suck so MANFULLY that her
father reckons saucily on her writing the second part of the R[igh]ts of Woman" (emphasis hers).
She continued to write avidly, despite the growing tumult of the French Revolution. She wrote a history of
the early revolution while at Le Havre in northern France. The work was titled An Historical and Moral
View of the French Revolution. It was published in London in December 1794.
Imlay was unhappy with the domestic-minded and maternal Wollstonecraft. He eventually left her. He
promised that he would return to Le Havre, but his delays in writing to her and his long absences convinced
Wollstonecraft that he had found another woman.
Her letters to him are full of needy expostulations. Critics explained the laments as the expression of a
deeply depressed woman. Others saw her depression as a result of her circumstance. She was alone
with an infant in the middle of a revolution.
Wollstonecraft welcomed the fall of the Jacobins in July 1794. She predicted this would be followed with
a restoration of freedom of press in France. She returned to Paris. Imlay departed for London in August
1794 and promised to return soon.
The winter of 1794–95 was the coldest winter in Europe for over a century. Wollstonecraft and Fanny
were reduced to desperate circumstances. The river Seine froze that winter. It was impossible for ships to
bring food and coal to Paris. Widespread starvation and deaths resulted from the cold in that city.
Wollstonecraft continued to write to Imlay. She asked him to return to France at once. She declared that
she still had faith in the revolution and did not wish to return to Britain.
The British government began a crackdown on radicals in 1793. Civil liberties were suspended. Drastic
censorship was imposed. Treason was charged for all suspected of sympathy with the revolution.
Wollstonecraft feared she would be imprisoned if she returned. She continued to refer to herself as "Mrs
Imlay" after she left France on 7 April 1795, even to her sisters in order to bestow legitimacy upon her
child.
An Historical and Moral View of the French Revolution was first published in London in 1794. A second
edition did not appear until 1989. The historian Furniss called this her "best work."
Wollstonecraft was not trained as a historian, but she used all sorts of journals, letters and documents
recounting how ordinary people in France reacted to the Revolution in an attempt to counter-act what
Furniss called the "hysterical" anti-revolutionary mood in Britain. This mood depicted the Revolution as
due to the entire French nation apparently all going mad.
Wollstonecraft argued that the revolution was not due to the French people all going insane in 1789 as
popular opinion in Britain held, but was due to a set of social, economic and political conditions that left
no other way out of the crisis that gripped France in 1789.
An Historical and Moral View of the French Revolution presented a difficult balancing act for Wollstonecraft.
She condemned the Jacobin regime and the Reign of Terror, but she continued to argue that revolution
was a great achievement. She stopped her history in late 1789 rather than write about the Terror of 1793–
94.
Burke had ended the Reflections with reference to the events of 5–6 October 1789. A group of women from
Paris had forced the French royal family from the Palace of Versailles to Paris. He called the women
"furies from hell" while Wollstonecraft called them ordinary housewives who were angry about a lack of
bread to feed their families.
Burke had portrayed Marie Antoinette as a noble victim of a mob. Wollstonecraft characterized the queen
as a femme fatale, a seductive, scheming and dangerous woman. She argued that the values of the
aristocracy were corruptive for women. The main purpose for a woman in monarchy was to bear sons to
continue the house. This essentially reduced a woman's value down to her womb.
Wollstonecraft argued that most queens were consorts. This meant a woman exercised influence via her
husband or son. This encouraged manipulative behavior. The value of a woman's body and her ability to
charm was placed over the value of her mind and character. This had encouraged women like Marie
Antoinette to be manipulative and ruthless. The queen was a corrupted and corrupting product of the
ancien régime.
Wollstonecraft returned to London in April 1795 to re-unite with Imlay, but he rejected her. She attempted
to commit suicide probably with laudanum in May 1795. Imlay saved her life (although it is unclear how).
She embarked upon some business negotiations for Imlay in Scandinavia in a final attempt to win him
back. She tried to recoup some of his losses. She undertook this hazardous trip with her young daughter
and a maid.
She recounted her travels and thoughts in letters to Imlay, many of which were eventually published as
Letters Written During a Short Residence in Sweden, Norway, and Denmark in 1796. When she returned
to England and came to the full realization that her relationship with Imlay was over, she attempted suicide
for the second time.
She went out on a rainy night and "to make her clothes heavy with water." She walked back and forth
about half an hour before jumping into the River Thames. A stranger saw her jump and rescued her.
She returned to her literary life, became involved with Joseph Johnson's circle again in particular with Mary
Hays, Elizabeth Inchbald and Sarah Siddons through William Godwin. Godwin and Wollstonecraft's unique
courtship began slowly, but it eventually became a passionate love affair.
Godwin had read her Letters Written in Sweden, Norway, and Denmark. He wrote that "If ever there was
a book calculated to make a man in love with its author, this appears to me to be the book." She spoke
of her sorrow in a way that filled the reader with sadness that dissolved in tenderness. She displayed a
genius which commands admiration.
They decided to marry so that their child would be legitimate after she became pregnant. Their marriage
revealed that Wollstonecraft had never been married to Imlay. She and Godwin lost many friends as a
result.
Godwin received further criticism because he had advocated the abolition of marriage in his philosophical
treatise Political Justice. Godwin and Wollstonecraft moved to 29 The Polygon, Somers Town after their
marriage on 29 March 1797.
Godwin rented an apartment 20 doors away at 17 Evesham Buildings in Chalton Street as a study, so
they could both still retain their independence. They often communicated by letter. Theirs was a happy
and stable, though brief, relationship.
Wollstonecraft gave birth to her second daughter, Mary, on 30 August 1797. The delivery seemed to go
well initially, but the placenta broke apart during the birth and became infected. Childbed fever was a
common and often fatal occurrence in the 18th century. She died of septicaemia on 10 September after
several days of agony.
Mary Wollstonecraft
玛丽·沃斯通克拉夫特
瑪麗·沃斯通克拉夫特
玛 Ma agate 瑪 me agate Ma めあ メア Me 메 moth
丽 li beautiful 麗 rei lovely ri り- リ- li 리 lee
沃 Wo fertile 沃 yo fertility Uo うぉ ウォ Ul 울 fence
斯 si this 斯 shi this ru る ル seu 스 switch
通 tong through 通 tsu traffic su す ス ton 톤 ton
克 ke overcome 克 koku overcome ton と-ん ト-ン ka 카 car
拉 la to pull 拉 ratsu crush ku く ク la 라 la
夫 fu husband 夫 fu husband ra ら ラ ta 타 get
特 toku special 特 toku special fu ふ フ
to と ト
--------------------------------
The stone wall reduced traffic through the fertile field.
The rights of man and woman were protected by the yield.
==================
Spitalfields appendix
Price controls on amounts master weavers could pay journeymen for each piece were established in the
19th century. The incentive to pay higher wages during good times was removed. Workers had no work
during bad times. There was no incentive for using machinery. The price was per piece. The master
would have to pay for the machine and still pay the same price per piece to journeymen.
Labor rates were so far above market labor rates by 1822 that much of the employment in silk manufacture
had moved away. Remaining manufacture focused on expensive fashion items. The prices required proximity
to court and had higher margins.
The silk industry had entered a long decline by the Victorian era. The old merchant dwellings had
degenerated into multi-occupied slums. A treaty with France in 1860 allowed the import of cheaper
French silks. This left the many weavers in Spitalfields and neighboring Bethnal Green and Shoreditch
indigent.
New trades such as furniture and boot making came to the area. The large windowed Huguenot houses
were found suitable for tailors. A new population of Jewish refugees was drawn to live and work in the
textile industry.
Inner Spitalfields had eclipsed rival claimants to the dubious distinction of being the worst criminal rookery
in London by the late 19th century. Common lodging-houses in the Flower and Dean Street area were a
focus for the activities of robbers and prostitutes. It was "perhaps the foulest and most dangerous street
in the metropolis" in 1881.
Another claimant to the distinction of being the worst street in London was Dorset Street. The notoriety
was highlighted by the brutal killing and mutilation of a young woman, Mary Kelly. She was murdered in
her lodgings by the serial killer, Jack the Ripper in the autumn of 1888. The crime was the climax of a
series of slayings of prostitutes that became known as the Whitechapel Murders.
The sanguinary activities of "Jack" was one of the factors which prompted the demolition of some of the
worst streets in the area 1891–94. Deprivation continued.
The condition for the area was brought to notice by social commentators such as Jack London in his The
People of the Abyss (1903). He highlighted 'Itchy Park', next to Christ Church, Spitalfields, as a notorious
rendezvous for homeless vagrants.
Spital from Aqualung for the Fields was just too long. They had to shorten it to Spitalfields. ;)
Jethro Tull - Aqualung
