did his best to restrain the Inquisition and the purely reactionary parties.
Authorities.—Godoy’s Memoirs were published in Spanish, English and French in 1836. A general account of his career will be found in the Mémoires sur la Révolution d’Espagne, by the Abbé de Pradt (1816).
GODROON, or Gadroon (Fr. godron, of unknown etymology), in architecture, a convex decoration (said to be derived from raised work on linen) applied in France to varieties of the bead and reel, in which the bead is often carved with ornament. In England the term is constantly used by auctioneers to describe the raised convex decorations under the bowl of stone or terra-cotta vases. The godroons radiate from the vertical support of the vase and rise half-way up the bowl.
GODWIN, FRANCIS (1562–1633), English divine, son of Thomas Godwin, bishop of Bath and Wells, was born at Hannington, Northamptonshire, in 1562. He was elected student of Christ Church, Oxford, in 1578, took his bachelor’s degree in 1580, and that of master in 1583. After holding two Somersetshire livings he was in 1587 appointed subdean of Exeter. In 1590 he accompanied William Camden on an antiquarian tour through Wales. He was created bachelor of divinity in 1593, and doctor in 1595. In 1601 he published his Catalogue of the Bishops of England since the first planting of the Christian Religion in this Island, a work which procured him in the same year the bishopric of Llandaff. A second edition appeared in 1615, and in 1616 he published an edition in Latin with a dedication to King James, who in the following year conferred upon him the bishopric of Hereford. The work was republished, with a continuation by William Richardson, in 1743. In 1616 Godwin published Rerum Anglicarum, Henrico VIII., Edwardo VI. et Maria regnantibus, Annales, which was afterwards translated and published by his son Morgan under the title Annales of England (1630). He is also the author of a somewhat remarkable story, published posthumously in 1638, and entitled The Man in the Moone, or a Discourse of a Voyage thither, by Domingo Gonsales, written apparently some time between the years 1599 and 1603. In this production Godwin not only declares himself a believer in the Copernican system, but adopts so far the principles of the law of gravitation as to suppose that the earth’s attraction diminishes with the distance. The work, which displays considerable fancy and wit, was translated into French, and was imitated in several important particulars by Cyrano de Bergerac, from whom (if not from Godwin direct) Swift obtained valuable hints in writing of Gulliver’s voyage to Laputa. Another work of Godwin’s, Nuncius inanimatus Utopiae, originally published in 1629 and again in 1657, seems to have been the prototype of John Wilkins’s Mercury, or the Secret and Swift Messenger, which appeared in 1641. He died, after a lingering illness, in April 1633.
GODWIN, MARY WOLLSTONECRAFT (1759–1797), English miscellaneous writer, was born at Hoxton, on the 27th of April 1759. Her family was of Irish extraction, and Mary’s grandfather, who was a respectable manufacturer in Spitalfields, realized the property which his son squandered. Her mother, Elizabeth Dixon, was Irish, and of good family. Her father, Edward John Wollstonecraft, after dissipating the greater part of his patrimony, tried to earn a living by farming, which only plunged him into deeper difficulties, and he led a wandering, shifty life. The family roamed from Hoxton to Edmonton, to Essex, to Beverley in Yorkshire, to Laugharne, Pembrokeshire, and back to London again.
After Mrs Wollstonecraft’s death in 1780, soon followed by her husband’s second marriage, the three daughters, Mary, Everina and Eliza, sought to earn their own livelihood. The sisters were all clever women—Mary and Eliza far above the average—but their opportunities of culture had been few. Mary, the eldest, went in the first instance to live with her friend Fanny Blood, a girl of her own age, whose father, like Wollstonecraft, was addicted to drink and dissipation. As long as she lived with the Bloods, Mary helped Mrs Blood to earn money by taking in needlework, while Fanny painted in water-colours. Everina went to live with her brother Edward, and Eliza made a hasty and, as it proved, unhappy marriage with a Mr Bishop. A legal separation was afterwards obtained, and the sisters, together with Fanny Blood, took a house, first at Islington, afterwards at Newington Green, and opened a school, which was carried on with indifferent success for nearly two years. During their residence at Newington Green, Mary was introduced to Dr Johnson, who, as Godwin tells us, “treated her with particular kindness and attention.”
In 1785 Fanny Blood married Hugh Skeys, a merchant, and went with him to Lisbon, where she died in childbed after sending for Mary to nurse her. “The loss of Fanny,” as she said in a letter to Mrs Skeys’s brother, George Blood, “was sufficient of itself to have cast a cloud over my brightest days. . . . I have lost all relish for pleasure, and life seems a burden almost too heavy to be endured.” Her first novel, Mary, a Fiction (1788), was intended to commemorate her friendship with Fanny. After closing the school at Newington Green, Mary became governess in the family of Lord Kingsborough, in Ireland. Her pupils were much attached to her, especially Margaret King, afterwards Lady Mountcashel; and indeed, Lady Kingsborough gave the reason for dismissing her after one year’s service that the children loved their governess better than their mother. Mary now resolved to devote herself to literary work, and she was encouraged by Johnson, the publisher in St Paul’s churchyard, for whom she acted as literary adviser. She also undertook translations, chiefly from the French. The Elements of Morality (1790) from the German of Salzmann, illustrated by Blake, an old-fashioned book for children, and Lavater’s Physiognomy were among her translations. Her Original Stories from Real Life were published in 1791, and, with illustrations by Blake, in 1796. In 1792 appeared A Vindication of the Rights of Woman, the work with which her name is always associated.
It is not among the least oddities of this book that it is dedicated to M. Talleyrand Périgord, late bishop of Autun. Mary Wollstonecraft still believed him to be sincere, and working in the same direction as herself. In the dedication she states the “main argument” of the work, “built on this simple principle that, if woman be not prepared by education to become the companion of man, she will stop the progress of knowledge, for truth must be common to all, or it will be inefficacious with respect to its influence or general practice.” In carrying out this argument she used great plainness of speech, and it was this that caused all, or nearly all, the outcry. For she did not attack the institution of marriage, nor assail orthodox religion; her book was really a plea for equality of education, passing into one for state education and for the joint education of the sexes. It was a protest against the assumption that woman was only the plaything of man, and she asserted that intellectual companionship was the chief, as it is the lasting, happiness of marriage. She thus directly opposed the teaching of Rousseau, of whom she was in other respects an ardent disciple.
Mrs Wollstonecraft, as she now styled herself, desired to watch the progress of the Revolution in France, and went to Paris in 1792. Godwin, in his memoir of his wife, considers that the change of residence may have been prompted by the discovery that she was becoming attached to Henry Fuseli, but there is little to confirm this surmise; indeed, it was first proposed that she should go to Paris in company with him and his wife, nor was there any subsequent breach in their friendship. She remained in Paris during the Reign of Terror, when communication with England was difficult or almost impossible. Some time in the spring or summer of 1793 Captain Gilbert Imlay, an American, became acquainted with Mary—an acquaintance which ended in a more intimate connexion. There was no legal ceremony of marriage, and it is doubtful whether such a marriage would have been valid at the time; but she passed as Imlay’s wife, and Imlay himself terms her in a legal document, “Mary Imlay, my best friend and wife.” In August 1793 Imlay was called to Havre on business, and was absent for some months, during which time most of the letters published after her death by Godwin were written. Towards the end of the year she joined Imlay at Havre, and there in the spring of 1794 she gave birth to a girl,
