Of all the numerous acquaintances she made in the coteries of Philosophic Radicalism, the three persons to influence Mary Wollstonecraft most powerfully and enduringly were Thomas Paine, Henry Fuseli, and William Godwin. Long before William Godwin loved her, so far as it was possible for a man of his cold nature to love any woman; long before it ever occurred to her that she would live to be his wife, or even to have a liking for him, William Godwin’s declarations against marriage converted her to an open approval of the doctrines of Free Love, making her a Free Lover in principle, some while sooner than the time when she became a Free Lover in practice. Of all this philosopher’s doctrines on social questions, none were more acceptable to his admirers than those that aimed at discrediting lawful wedlock, as an arrangement fruitful of misery and moral disease; fruitful of no kind of felicity, that would not flow in clearer and more liberal streams from a system of virtuous concubinage, under which spouses would be drawn together by love and a sense of mutual affinity, and remain at liberty to part from one another, as soon as they should cease to love, and should discover their unfitness for, one another. Whilst vicious libertines applauded the doctrines that seemed to justify, or at least to palliate, their immorality, and extolled the arrangement with which it was proposed to replace the old-fashioned wedlock, because it seemed to them an arrangement under which a profligate might have half-a-hundred mistresses in succession, without incurring the annoyances of social obloquy, virtuous libertines--enthusiasts of both sexes, wholly pure of wicked passion, with no fire of lust in their veins, no taint of lasciviousness in their blood--saw in Free Love the one wholesome remedy for certain of the worst ills of civilization. An entire bookcase might be filled with the literature that streamed from the press in commendation of Free Love (as a righteous substitute for debasing matrimony), during the last twenty years of the last century. The _Anti-Jacobin_ made good fun of this literature on 18th December, 1797, in the letter written to the _Anti-Jacobin’s_ editor, by Miss Lætitia Sourby, about certain deplorable changes for the worse in her papa’s temper, principles, and demeanour. ‘But’ (says Miss Lætitia) ‘to return to my father--who is now always reading Books and Pamphlets that seem quite wicked and immoral to my mind and my poor Mother’s, whom it vexes sadly to, hear my Father talk before company, that Marriage is good for nothing, and ought to be free to be broken by either party at will. It was but the other day that he told her, that if he were to choose again, by the New Law in the only Free Country in the world, he would prefer Concubinage--so he said in my hearing.’