THE LIFE OF THOMAS PAINE

In the Preface to the first edition of this work, it was my painful duty to remark with severity on the dissemination of libels on Paine in a work of such importance as Mr. Leslie Stephen's "History of English Thought in the Eighteenth Century." The necessity of doing so was impressed on me by the repetition of some of Mr. Stephen's unfounded disparagements in Mr. O. B. Frothingham's "Recollections and Impressions." I have now the satisfaction of introducing this edition with retractations by both of those authors. Mr. Frothingham, in a letter which he authorizes me to use, says: "Your charge is true, and I hasten to say peccavi The truth is that I never made a study of Paine, but took Stephen's estimates. Now my mistake is clear, and I am willing to stand in the cold with nothing on but a hair shirt Your vindication of Paine is complete." Mr. Frothingham adds that in any future edition of his work the statements shall be altered. The note of Mr. Leslie Stephen appeared in The National Reformer, September 11, 1892, to which it was sent by a correspondent, at his desire; for it equally relates to strictures in a pamphlet by the editor of that journal, Mr. John M. Robertson.

"The account which I gave of Paine in the book upon the Eighteenth Century was, I have no doubt, erroneous. My only excuse, if it be an excuse, was the old one, 'pure ignorance.' I will not ask whether or how far the ignorance was excusable.

"Mr. Conway pointed out the error in an article contributed, I think, to the Fortnightly Review at the time. He has, no doubt, added, since then, to his exposure of my (and other people's) blunders, and I hope to read his book soon. Meanwhile, I must state that in consequence of the Fortnightly article, I altered the statements in the second edition of my book. I have no copy at hand [Mr. S. writes from the country] and cannot say what alterations precisely I made, though it is very possible that they were inadequate, as for certain reasons I was unable to attend properly to the revision. If a third edition should ever be required, I would go into the question more thoroughly. I have since that time read some letters upon Paine contributed by Mr. Conway to the New York Nation. I had seen the announcement of his new publication, and had made up my mind to take the first opportunity of going into the question again with Mr. Conway's additional information. I hope that I may be able to write Paine's life for the Dictionary of National Biography, and if so, shall have the best opportunity for putting on record my final judgment It will be a great pleasure to me if I find, as I expect to find, that he was greatly maligned, and to make some redress for my previous misguided remarks."

It is indeed to be hoped that Mr. Stephen will write the Life in the Dictionary, whose list of subjects for the coming volume, inserted in the Athenæum since his above retraction, designates Thomas Paine as an "infidel" writer. Mr. Stephen can do much to terminate the carefully fostered ignorance of which he has found himself a victim. In advance of his further treatment of the subject, and with perfect confidence in his justice, I here place by the side of my original criticism a retraction of anything that may seem to include him among authors who have shown a lack of magnanimity towards Paine.

The general statement (First Preface, p. xvi) must, however, remain; for recent discussions reveal a few unorthodox writers willing to throw, or to leave, "a traditionally hated head to the orthodox mob." On the other hand, some apology is due for this phrase. No orthodox mob is found. Here and there some halloo of the old Paine hunt is heard dying away in the distance, but the conservative religious and political press, American and English, has generally revised the traditional notions, and estimated the evidence with substantial justice. Nearly all of the most influential journals have dealt with the evidence submitted; their articles have been carefully read by me, and in very few are the old prejudices against Paine discoverable. Were these estimates of Paine collected with those of former times the volume would measure this century's advance in political liberty, and religious civilization.

My occasionally polemical treatment of the subject has been regretted by several reviewers, but its necessity, I submit, is the thing to be regretted. Being satisfied that Paine was not merely an interesting figure, but that a faithful investigation of his life would bring to light important facts of history, I found it impossible to deal with him as an ordinary subject of inquiry. It were vain to try and persuade people to take seriously a man tarred, feathered, pilloried, pelted. It was not whitewashing Paine needed, but removal of the pitch, and release from the pillory. There must first of all be an appeal against such sentence. And because the wrongs represented a league of prejudices, the pleadings had to be in several tribunals—moral, religious, political, social,—before the man could be seen at all, much less accorded the attention necessary for disclosure of the history suppressed through his degradation. Paine's personal vindication would still have required only a pamphlet, but that it was ancillary to the historic revelations which constitute the larger part of this work. A wiser writer—unless too wise to touch Paine at all—might have concealed such sympathies as those pervading this biography; but where sympathies exist the reader is entitled to know them, and the author subjects himself to a severer self-criticism if only in view of the vigilance he must excite. I have no feeling towards Paine inconsistent with recognition of his faults and errors. My vindication of him has been the production of evidence that removed my own early and baseless prejudices, and rendered it possible for me to study his career genuinely, so that others might do the same. The phantasmal Paine cleared away, my polemic ends. I have endeavored to portray the real Paine, and have brought to light some things unfavorable to him which his enemies had not discovered, and, I believe, could never have discovered.

The errata in the first edition are few and of slight importance. I wish to retract a suggestion made in my apology for Washington which I have discovered to be erroneous. It was suggested (vol. ii., pp. 173 and 382) that Washington's failure to answer Paine's private letter of September 20,1795, asking an explanation of his neglect while he (Paine) was in prison and his life in peril, may have been due to its interception by Pickering (who had by a suppression of documents sealed the sad fate of his predecessor in office, Edmund Randolph). I have, however, discovered that Paine's letter did reach Washington.

I would be glad if my own investigations, continued while preparing an edition of Paine's works, or any of my reviewers, had enabled me to relieve the shades with which certain famous names are touched by documentary facts in this history. The publication of those relating to Gouverneur Morris, while American Minister in France, was for personal reasons especially painful to myself. Though such publication was not of any importance to Paine's reputation, it was essential to a fair judgment of others—especially of Washington,—and to any clear comprehension of the relations between France and the United States at that period. As the correspondence between Gouverneur Morris and the French Minister concerning Paine, after his imprisonment, is in French, and the originals (in Paris) are not easily accessible to American and English readers, I have concluded to copy them here.

À Paris le 14 février 1794 26 pluviôse.

Le Ministre plénipotentiaire des États Unis de l'Amérique près la République française au Ministre des Affaires Étrangères.

Monsieur:

Thomas Paine vient de s'addresser à moi pour que je le reclame comme Citoyen des États Unis. Voici (je crois) les Faits que le regardent. Il est né en Angleterre. Devenu ensuite Citoyen des États Unis il s'y est acquise une grande célébrité par des Écrits révolutionnaires. En consequence il fut adopté Citoyen français et ensuite élu membre de la Convention. Sa conduite depuis cette Epoque n'est pas de mon ressort J'ignore la cause de sa Détention actuelle dans la prison du Luxembourg, mais je vous prie Monsieur (si des raisons qui ne me sont pas connues s'opposent à sa liberation) de vouloir bien m'en instruire pour que je puisse les communiquer au Gouvernement des États Unis.

J'ai l'honneur d'être, Monsieur,

Votre très humble Serviteur,

Gouv. Morris.

Paris, 1 Ventôse l'An 2d. de la Républic une et indivisible.

Le ministre des Affaires Étrangères au Ministre Plénipotentiaire des-États Unis de l'Amérique près la République Française.

Par votre lettre du 26 du mois dernier, vous réclames la liberté de Thomas Paine, comme Citoyen américain. Né en Angleterre, cet ex-deputé est devenu successivement Citoyen Américain et Citoyen français. En acceptant ce dernier titre et en remplissant une place dans le corps législatif, il s'est soumis aux lois de la République et il a renoncé de fait à la protection que le droit des gens et les traités conclus avec les États Unis auraient pu lui assurer.

J'ignore les motifs de sa détention mais je dois présumer qu'ils sont bien fondés. Je vais néanmoins soumettre au Comité de Salut public la demande que vous m'avez adressée et je m'empresserai de vous faire connaître sa decision.

DEFORGES.

The translations of these letters are on page 120, vol ii., of this work. No other letters on the subject between these Ministers are known. The reader may judge whether there is anything in the American Minister's application to warrant the opening assertion in that of Deforgues. Morris forwarded the latter to his government, but withheld his application, of which no copy exists in the State Archives at Washington.

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PREFACE.

At Hornsey, England, I saw a small square mahogany table, bearing at its centre the following words: "This Plate is inscribed by Thos. Clio Rickman in Remembrance of his dear friend Thomas Paine, who on this table in the year 1792 wrote several of his invaluable Works."

The works written by Paine in Rickman's house were the second part of "The Rights of Man," and "A Letter to the Addressers." Of these two books vast numbers were circulated, and though the government prosecuted them, they probably contributed largely to make political progress in England evolutionary instead of revolutionary. On this table he set forth constitutional reforms that might be peacefully obtained, and which have been substantially obtained And here he warned the "Addressers," petitioning the throne for suppression of his works: "It is dangerous in any government to say to a nation, Thou shalt not read. This is now done in Spain, and was formerly done under the old government of France; but it served to procure the downfall of the latter, and is subverting that of the former; and it will have the same tendency in all countries; because Thought, by some means or other, is got abroad in the world, and cannot be restrained, though reading may."

At this table the Quaker chieftain, whom Danton rallied for hoping to make revolutions with rose-water, unsheathed his pen and animated his Round Table of Reformers for a conflict free from the bloodshed he had witnessed in America, and saw threatening France. This little table was the field chosen for the battle of free speech; its abundant ink-spots were the shed blood of hearts transfused with humanity. I do not wonder that Rickman was wont to show the table to his visitors, or that its present owner, Edward Truelove—a bookseller who has suffered imprisonment for selling proscribed books,—should regard it with reverence.

The table is what was once called a candle-stand, and there stood on it, in my vision, Paine's clear, honest candle, lit from his "inner light," now covered by a bushel of prejudice. I myself had once supposed his light an infernal torch; now I sat at the ink-spotted candle-stand to write the first page of this history, for which I can invoke nothing higher than the justice that inspired what Thomas Paine here wrote.

The educated ignorance concerning Paine is astounding. I once heard an English prelate speak of "the vulgar atheism of Paine." Paine founded the first theistic society in Christendom; his will closes with the words, "I die in perfect composure, and resignation to the will of my Creator, God." But what can be expected of an English prelate when an historian like Jared Sparks, an old Unitarian minister, could suggest that a letter written by Franklin, to persuade some one not to publish a certain attack on religion, was "probably" addressed to Paine. (Franklin's "Writings," vol. x., p. 281.) Paine never wrote a page that Franklin could have so regarded, nor anything in the way of religious controversy until three years after Franklin's death. "The remarks in the above letter," says Sparks, "are strictly applicable to the deistical writings which Paine afterwards published." On the contrary, they are strictly inapplicable. They imply that the writer had denied a "particular providence," which Paine never denied, and it is asked, "If men are so wicked with religion, what would they be without it?" Paine's "deism" differed from Franklin's only in being more fervently religious. No one who had really read Paine could imagine the above question addressed to the author to whom the Bishop of Llandaff wrote: "There is a philosophical sublimity in some of your ideas when speaking of the Creator of the Universe." The reader may observe at work, in this example, the tiny builder, prejudice, which has produced the large formation of Paine mythology. Sparks, having got his notion of Paine's religion at secondhand, becomes unwittingly a weighty authority for those who have a case to make out. The American Tract Society published a tract entitled "Don't Unchain the Tiger," in which it is said: "When an infidel production was submitted—probably by Paine—to Benjamin Franklin, in manuscript, he returned it to the author, with a letter from which the following is extracted: 'I would advise you not to attempt unchaining the Tiger, but to burn this piece before it is seen by any other person.'" Thus our Homer of American history nods, and a tract floats through the world misrepresenting both Paine and Franklin, whose rebuke is turned from some anti-religious essay against his own convictions. Having enjoyed the personal friendship of Mr. Sparks, while at college, and known his charity to all opinions, I feel certain that he was an unconscious victim of the Paine mythology to which he added. His own creed was, in essence, little different from Paine's. But how many good, and even liberal, people will find by the facts disclosed in this volume that they have been accepting the Paine mythology and contributing to it? It is a notable fact that the most effective distortions of Paine's character and work have proceeded from unorthodox writers—some of whom seem not above throwing a traditionally hated head to the orthodox mob. A recent instance is the account given of Paine in Leslie Stephen's "History of English Thought in the Eighteenth Century." On its appearance I recognized the old effigy of Paine elaborately constructed by Oldys and Cheetham, and while writing a paper on the subject (Fortnightly Review, March, 1879) discovered that those libels were the only "biographies" of Paine in the London Library, which (as I knew) was used by Mr. Stephen. The result was a serious miscarriage of historical and literary justice. In his second edition Mr. Stephen adds that the portrait presented "is drawn by an enemy," but on this Mr. Robertson pertinently asks why it was allowed to stand? ("Thomas Paine: an Investigation," by John M. Robertson, London, 1888). Mr. Stephen, eminent as an agnostic and editor of a biographical dictionary, is assumed to be competent, and his disparagements of a fellow heretic necessitated by verified facts. His scholarly style has given new lease to vulgar slanders. Some who had discovered their untruth, as uttered by Paine's personal enemies, have taken them back on Mr. Stephen's authority. Even brave O. B. Frothingham, in his high estimate of Paine, introduces one or two of Mr. Stephen's depreciations (Frothingham's "Recollection and Impressions," 1891).

There has been a sad absence of magnanimity among eminent historians and scholars in dealing with Paine. The vignette in Oldys—Paine with his "Rights of Man" preaching to apes;—the Tract Society's picture of Paine's death-bed—hair on end, grasping a bottle,—might have excited their inquiry. Goethe, seeing Spinoza's face de-monized on a tract, was moved to studies of that philosopher which ended in recognition of his greatness. The chivalry of Goethe is indeed almost as rare as his genius, but one might have expected in students of history an historic instinct keen enough to suspect in the real Paine some proportion to his monumental mythology, and the pyramidal cairn of curses covering his grave. What other last-century writer on political and religious issues survives in the hatred and devotion of a time engaged with new problems? What power is confessed in that writer who was set in the place of a decadent Satan, hostility to him being a sort of sixth point of Calvinism, and fortieth article of the Church? Large indeed must have been the influence of a man still perennially denounced by sectarians after heretical progress has left him comparatively orthodox, and retained as the figure-head of "Freethought" after his theism has been abandoned by its leaders. "Religion," said Paine, "has two principal enemies, Fanaticism and Infidelity." It was his strange destiny to be made a battle-field between these enemies. In the smoke of the conflict the man has been hidden. In the catalogue of the British Museum Library I counted 327 entries of books by or concerning Thomas Paine, who in most of them is a man-shaped or devil-shaped shuttlecock tossed between fanatical and "infidel" rackets.

Here surely were phenomena enough to attract the historic sense of a scientific age, yet they are counterpart of an historic suppression of the most famous author of his time. The meagre references to Paine by other than controversial writers are perfunctory; by most historians he is either wronged or ignored. Before me are two histories of "American Slavery" by eminent members of Congress; neither mentions that Paine was the first political writer who advocated and devised a scheme of emancipation. Here is the latest "Life of Washington" (1889), by another member of Congress, who manages to exclude even the name of the man who, as we shall see, chiefly converted Washington to the cause of independence. And here is a history of the "American Revolution" (1891), by John Fiske, who, while recognizing the effect of "Common Sense," reveals his ignorance of that pamphlet, and of all Paine's works, by describing it as full of scurrilous abuse of the English people,—whom Paine regarded as fellow-sufferers with the Americans under royal despotism.

It may be said for these contemporaries that the task of sifting out the facts about Paine was formidable. The intimidated historians of the last generation, passing by this famous figure, left an historic vacuum, which has been filled with mingled fact and fable to an extent hardly manageable by any not prepared to give some years to the task. Our historians, might, however, have read Paine's works, which are rather historical documents than literary productions. None of them seem to have done this, and the omission appears in many a flaw in their works. The reader of some documents in this volume, left until now to slumber in accessible archives, will get some idea of the cost to historic truth of this long timidity and negligence. But some of the results are more deplorable and irreparable, and one of these must here be disclosed.

In 1802 an English friend of Paine, Redman Yorke, visited him in Paris. In a letter written at the time Yorke states that Paine had for some time been preparing memoirs of his own life, and his correspondence, and showed him two volumes of the same. In a letter of Jan. 25, 1805, to Jefferson, Paine speaks of his wish to publish his works, which will make, with his manuscripts, five octavo volumes of four hundred pages each. Besides which he means to publish "a miscellaneous volume of correspondence, essays, and some pieces of poetry." He had also, he says, prepared historical prefaces, stating the circumstances under which each work was written. All of which confirms Yorke's statement, and shows that Paine had prepared at least two volumes of autobiographic matter and correspondence. Paine never carried out the design mentioned to Jefferson, and his manuscripts passed by bequest to Madame Bonneville. This lady, after Paine's death, published a fragment of Paine's third part of "The Age of Reason," but it was afterwards found that she had erased passages that might offend the orthodox. Madame Bonneville returned to her husband in Paris, and the French "Biographical Dictionary" states that in 1829 she, as the depositary of Paine's papers, began "editing" his life. This, which could only have been the autobiography, was never published. She had become a Roman Catholic. On returning (1833) to America, where her son, General Bonneville, also a Catholic, was in military service, she had personal as well as religious reasons for suppressing the memoirs. She might naturally have feared the revival of an old scandal concerning her relations with Paine. The same motives may have prevented her son from publishing Paine's memoirs and manuscripts. Madame Bonneville died at the house of the General, in St. Louis. I have a note from his widow, Mrs. Sue Bonneville, in which she says: "The papers you speak of regarding Thomas Paine are all destroyed—at least all which the General had in his possession. On his leaving St. Louis for an indefinite time all his effects—a handsome library and valuable papers included—were stored away, and during his absence the store-house burned down, and all that the General stored away were burned."

There can be little doubt that among these papers burned in St. Louis were the two volumes of Paine's autobiography and correspondence seen by Redman Yorke in 1802. Even a slight acquaintance with Paine's career would enable one to recognize this as a catastrophe. No man was more intimately acquainted with the inside history of the revolutionary movement, or so competent to record it. Franklin had deposited with him his notes and papers concerning the American Revolution. He was the only Girondist who survived the French Revolution who was able to tell their secret history. His personal acquaintance included nearly every great or famous man of his time, in England, America, France. From this witness must have come testimonies, facts, anecdotes, not to be derived from other sources, concerning Franklin, Goldsmith, Ferguson, Rittenhouse, Rush, Fulton, Washington, Jefferson, Monroe, the Adamses, Lees, Morrises, Condorcet, Vergennes, Sievès, Lafayette, Danton, Genet, Brissot, Robespierre, Marat, Burke, Erskine, and a hundred others. All this, and probably invaluable letters from these men, have been lost through the timidity of a woman before the theological "boycott" on the memory of a theist, and the indifference of this country to its most important materials of History.

When I undertook the biography of Edmund Randolph I found that the great mass of his correspondence had been similarly destroyed by fire in New Orleans, and probably a like fate will befall the Madison papers, Monroe papers, and others, our national neglect of which will appear criminal to posterity. After searching through six States to gather documents concerning Randolph which should all have been in Washington City, the writer petitioned the Library Committee of Congress to initiate some action towards the preservation of our historical manuscripts. The Committee promptly and unanimously approved the proposal, a definite scheme was reported by the Librarian of Congress, and—there the matter rests. As the plan does not include any device for advancing partisan interests, it stands a fair chance of remaining in our national oubliette of intellectual desiderata.

In writing the "Life of Paine" I have not been saved much labor by predecessors in the same field They have all been rather controversial pamphleteers than biographers, and I have been unable to accept any of their statements without verification. They have been useful, however, in pointing out regions of inquiry, and several of them—Rickman, Sherwin, Linton—contain valuable citations from contemporary papers. The truest delineation of Paine is the biographical sketch by his friend Rickman. The "Life" by Vale, and sketches by Richard Carlile, Blanchard, and others, belong to the controversial collectanea in which Paine's posthumous career is traceable. The hostile accounts of Paine, chiefly found in tracts and encyclopaedias, are mere repetitions of those written by George Chalmers and James Cheetham.

The first of these was published in 1791 under the title: "The Life of Thomas Pain, Author of 'The Rights of Men,' with a Defence of his Writings. By Francis Oldys, A.M., of the University of Pennsylvania. London. Printed for John Stock-dale, Pickadilly." This writer, who begins his vivisection of Paine by accusing him of adding "e" to his name, assumed in his own case an imposing pseudonym. George Chalmers never had any connection with the University of Philadelphia, nor any such degree. Sherwin (1819) states that Chalmers admitted having received L500 from Lord Hawksbury, in whose bureau he was a clerk, for writing the book; but though I can find no denial of this I cannot verify it. In his later editions the author claims that his book had checked the influence of Paine, then in England, and his "Rights of Man," which gave the government such alarm that subsidies were paid several journals to counteract their effect. (See the letter of Freching, cited from the Vansitart Papers, British Museum, by W. H. Smith, in the Century, August, 1891.) It is noticeable that Oldys, in his first edition, entitles his work a "Defence" of Paine's writings—a trick which no doubt carried this elaborate libel into the hands of many "Paineites." The third edition has, "With a Review of his Writings." In a later edition we find the vignette of Paine surrounded by apes. Cobbett's biographer, Edward Smith, describes the book as "one of the most horrible collections of abuse which even that venal day produced." The work was indeed so overweighted with venom that it was sinking into oblivion when Cobbett reproduced its libels in America, for which he did penance through many years. My reader will perceive, in the earlier chapters of this work, that Chalmers tracked Paine in England with enterprise, but there were few facts that he did not manage to twist into his strand of slander.

In 1809, not long after Paine's death, James Cheetham's "Life of Thomas Paine" appeared in New York. Cheetham had been a hatter in Manchester, England, and would probably have continued in that respectable occupation had it not been for Paine. When Paine visited England and there published "The Rights of Man" Cheetham became one of his idolaters, took to political writing, and presently emigrated to America. He became editor of The American Citizen, in New York. The cause of Cheetham's enmity to Paine was the discovery by the latter that he was betraying the Jeffersonian party while his paper was enjoying its official patronage. His exposure of the editor was remorseless; the editor replied with personal vituperation; and Paine was about instituting a suit for libel when he died. Of Cheetham's ingenuity in falsehood one or two specimens may be given. During Paine's trial in London, for writing "The Rights of Man," a hostile witness gave testimony which the judge pronounced "impertinent"; Cheetham prints it "important" He says that Madame de Bonneville accompanied Paine on his return from France in 1802; she did not arrive until a year later. He says that when Paine was near his end Monroe wrote asking him to acknowledge a debt for money loaned in Paris, and that Paine made no reply. But before me is Monroe's statement, while President, that for his advances to Paine "no claim was ever presented on my part, nor is any indemnity now desired." Cheetham's book is one of the most malicious ever written, and nothing in it can be trusted.

Having proposed to myself to write a critical and impartial history of the man and his career, I found the vast Paine literature, however interesting as a shadow measuring him who cast it, containing conventionalized effigies of the man as evolved by friend and foe in their long struggle. But that war has ended among educated people. In the laborious work of searching out the real Paine I have found a general appreciation of its importance, and it will be seen in the following pages that generous assistance has been rendered by English clergymen, by official persons in Europe and America, by persons of all beliefs and no beliefs. In no instance have I been impeded by any prejudice, religious or political. The curators of archives, private collectors, owners of important documents bearing on the subject, have welcomed my effort to bring the truth to light. The mass of material thus accumulated is great, and its compression has been a difficult task. But the interest that led me to the subject has increased at every step; the story has abounded in thrilling episodes and dramatic surprises; and I have proceeded with a growing conviction that the simple facts, dispassionately told, would prove of importance far wider than Paine's personality, and find welcome with all students of history. I have brought to my task a love for it, the studies of some years, and results of personal researches made in Europe and America: qualifications which I countless than another which I venture to claim—the sense of responsibility, acquired by a public teacher of long service, for his words, which, be they truths or errors, take on life, and work their good or evil to all generations.

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THE LIFE OF THOMAS PAINE.

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CHAPTER I. EARLY INFLUENCES

The history here undertaken is that of an English mechanic, of Quaker training, caught in political cyclones of the last century, and set at the centre of its revolutions, in the old world and the new.

In the church register of Euston Parish, near Thetford, England, occurs this entry: "1734. Joseph Pain and Frances Cocke were married June 20th." These were the parents of Thomas Paine. The present rector of Euston Church, Lord Charles Fitz Roy, tells me that the name is there plainly "Pain," but in the Thetford town-records of that time it is officially entered "Joseph Paine."

Paine and Cocke are distinguished names in the history of Norfolk County. In the sixteenth century Newhall Manor, on the road between Thetford and Norwich, belonged to a Paine family. In 1553 Thomas Paine, Gent., was, by license from Queen Mary, trustee for the Lady Elizabeth, daughter of Henry VIII., by Queen Anne Bullen. In St. Thomas Church, Norwich, stands the monument of Sir Joseph Paine, Knt, the most famous mayor and benefactor of that city in the seventeenth century. In St. John the Baptist Church is the memorial of Justice Francis Cocke (d. 1628). Whether our later Joseph and Thomas were related to these earlier Paines has not been ascertained, but Mr. E. Chester Waters, of London, an antiquarian especially learned in family histories, expressed to me his belief that the Norfolk County Paines are of one stock. There is equal probability that John Cocke, Deputy Recorder of Thetford in 1629, pretty certainly ancestor of Thomas Paine's mother, was related to Richard Cock, of Norwich, author of "English Law, or a Summary Survey of the Household of God upon Earth" (London, 1651). The author of "The Rights of Man" may therefore be a confutation of his own dictum: "An hereditary governor is as inconsistent as an hereditary author." One Thomas Payne, of the Norfolk County family, was awarded L20 by the Council of State (1650) "for his sufferings by printing a book for the cause of Parliament." Among the sequestrators of royalist church livings was Charles George Cock, "student of Christian Law, of the Society of the Inner Temple, now (1651) resident of Norwich." In Blomefields "History of Norfolk County" other notes may be found suggesting that whatever may have been our author's genealogy he was spiritually descended from these old radicals.

At Thetford I explored a manuscript—"Freeman's Register Book" (1610-1756)—and found that Joseph Paine (our author's father) was made a freeman of Thetford April 18, 1737, and Henry Cock May 16,1740. The freemen of this borough were then usually respectable tradesmen. Their privileges amounted to little more than the right of pasturage on the commons. The appointment did not imply high position, but popularity and influence. Frances Cocke had no doubt resided in Euston Parish, where she was married. She was a member of the Church of England and daughter of an attorney of Thetford. Her husband was a Quaker and is said to have been disowned by the Society of Friends for being married by a priest. A search made for me by official members of that Society in Norfolk County failed to discover either the membership or disownment of any one of the name. Joseph's father, a farmer, was probably a Quaker. Had the son (b. 1708) been a Quaker by conversion he would hardly have defied the rules of the Society at twenty-six.

Joseph was eleven years younger than his wife. According to Oldys he was "a reputable citizen and though poor an honest man," but his wife was "a woman of sour temper and an eccentric character." Thomas Paine's writings contain several affectionate allusions to his father, but none to his mother. "They say best men are moulded out of faults," and the moulding begins before birth.

Thomas Paine was born January 29, 1736-7, at Thetford. The plain brick house was in Bridge Street (now White Hart) and has recently made way for a pretty garden. I was inclined to adopt a more picturesque tradition that the birthplace was in old Heathen man Street, as more appropriate for a paien (no doubt the origin of Paine's name), who also bore the name of the doubting disciple. An appeal for allowances might be based on such a conjunction of auspices, but a manuscript of Paine's friend Rickman, just found by Dr. Clair J. Grece, identifies the house beyond question.

Thomas Paine is said by most of his biographers to have never been baptized. This rests solely on a statement by Oldys:

"It arose probably from the tenets of the father, and from the eccentricity of the mother, that our author was never baptized, though he was privately named; and never received, like true Christians, into the bosom of any church, though he was indeed confirmed by the bishop of Norwich: This last circumstance was owing to the orthodox zeal of Mistress Cocke, his aunt, a woman of such goodness, that though she lived on a small annuity, she imparted much of this little to his mother.

"As he was not baptized, the baptism of Thomas Pain is not entered on the parish books of Thetford. It is a remarkable fact, that the leaves of the two registers of the parishes of St. Cuthbert's and St. Peter's, in Thetford, containing the marriages, births, and burials, from the end of 1733, to the beginning of 1737, have been completely cut out. Thus, a felony has been committed against the public, and an injury done to individuals, by a hand very malicious and wholly unknown. Whether our author, when he resided in Thetford in 1787, looked into these registers for his own birth; what he saw, or what he did, we will not conjecture. They contain the baptism of his sister Elizabeth, on the 28th of August, 1738."

This is Oldysian. Of course, if there was any mischief Paine did it, albeit against his own interests. But a recent examination shows that there has been no mutilation of the registers. St Peter's and St. Cuthbert's had at the time one minister. In 1736, just before Paine's birth, the minister (John Price) died, and his successor (Thomas Vaughan) appears to have entered on his duties in March, 1737. A little before and during this interregnum the registers were neglected. In St Cuthbert's register is the entry: "Elizabeth, Daughter of Joseph Payne and Frances his wife of this parish, was born Aug't the 29th, 1738, baptized September ye 20, 1738." This (which Oldys has got inaccurately, suo more) renders it probable that Thomas Paine was also baptized. Indeed, he would hardly have been confirmed otherwise.

The old historian of Norfolk County, Francis Blomefield, introduces us to Thetford (Sitomagus, Tedford, Theford, "People of the Ford") with a strain of poetry:

"No situation but may envy thee,
Holding such intimacy with the sea,
Many do that, but my delighted muse
Says, Neptune's fairest daughter is the Little Ouse."

After reading Blomefield's history of the ancient town, and that of Martin, and after strolling through the quaint streets, I thought some poet should add to this praise for picturesqueness some tribute on Thetford's historic vistas. There is indeed "a beauty buried everywhere," as Browning says.

Evelyn, visiting his friend Lord Arlington at Euston in September, 1677, writes:

"I went to Thetford, the Burrough Towne, where stand the ruines of a religious house; there is a round mountaine artificially raised, either for some castle or monument, which makes a pretty landscape. As we went and returned, a tumbler shew'd his extraordinary addresse in the Warren. I also saw the Decoy, much pleas'd with the stratagem."

Evelyn leaves his own figure, his princely friends, and the tumbler in the foreground of "a pretty landscape" visible to the antiquarian all around Thetford, whose roads, fully followed, would lead past the great scenes of English history. In general appearance the town (population under five thousand) conveys the pleasant impression of a fairly composite picture of its eras and generations. There is a continuity between the old Grammar School, occupying the site of the ancient cathedral, and a new Mechanics' Institute in the old Guildhall. The old churches summon their flocks from eccentric streets suggestive of literal sheep-paths. Of the ignorance with which our democratic age sweeps away as cobwebs fine threads woven by the past around the present, Thetford showed few signs, but it is sad to find "Guildhall" effacing "Heathenman" Street, which pointed across a thousand years to the march of the "heathen men" (Danes) of Anglo-Saxon chronicles.

"A. 870. This year the [heathen] army rode across Mer-cia into East Anglia, and took up their winter quarters in Thetford; and the same winter King Edmund fought against them, and the Danes got the victory, and slew the king, and subdued all the land, and destroyed all the ministers which they came to. The names of their chiefs who slew the king were Hingwar and Habba."

If old Heathenman Street be followed historically, it would lead to Bury St. Edmunds, where, on the spot of his coronation, the young king "was placed in a goodly shrine, richly adorned with jewels and precious stones," and a royal saint added to the calendar. The blood of St. Edmund reconsecrated Thetford.

"A. 1094. Then at Candlemas the king [William Rufus] went to Hastings, and whilst he waited there for a fair wind he caused the monastery on the field of battle to be consecrated; and he took the staff from Herbert Losange, bishop of Thetford."

The letters of this Bishop Herbert, discovered at Brussels, give him an honorable place in the list of Thetford authors; wherein also occur the names of Richard of Thetford, author of a treatise on preaching, Jeffrey de Rocherio, who began a history of the monarchy, and John Brame, writer and translator of various treatises. The works of these Thetford authors are preserved at Cambridge, England.

Thetford was, in a way, connected with the first newspaper enterprise. Its member of Parliament, Sir Joseph Williamson, edited the London Gazette, established by the Crown to support its own policy. The Crown claimed the sole right to issue any journal, and its license was necessary for every book. In 1674 Sir Joseph, being Secretary of State (he bought the office for L5,000), had control of the Gazette and of literature. In that year, when Milton died, his treatise on "Christian Doctrine" was brought to Williamson for license. He said he could "countenance nothing of Milton's writings," and the treatise was locked up by this first English editor, to be discovered a hundred and forty-nine years later.

On his way to the Grammar School (founded by bequest of Sir Richard Fulmerston, 1566) Paine might daily read an inscription set in the Fulmerston almshouse wall: "Follow peace and holines with all men without the which no man shall see the Lord." But many memorials would remind him of how Williamson, a poor rector's son, had sold his talent to a political lord and reached power to buy and sell Cabinet offices, while suppressing Milton. Thomas Paine, with more talent than Williamson to dispose of, was born in a time semi-barbaric at its best, and savage at its worst. Having got in the Quaker meeting an old head on his young shoulders, he must bear about a burden against most things around him. The old churches were satanic steeple-houses, and if he strolled over to that in which his parents were married, at Euston, its new splendors were accused by surrounding squalor.

Mr. F. H. Millington of Thetford, who has told Williamson's story,* has made for me a search into Paine's time there.

"In Paine's boyhood [says Mr. Millington in a letter I have from him] the town (about 2,000 inhabitants) possessed a corporation with mayor, aldermen, sword-bearers, macemen, recorder. The corporation was a corrupt body, under the dominance of the Duke of Grafton, a prominent member of the Whig government. Both members of Parliament (Hon. C. Fitzroy, and Lord Augustus Fitzroy) were nominees of Grafton. The people had no interest and no power, and I do not think politics were of any account in Paine's childhood. From Paine's 'Rights of Man' (Part ii., p. 108) it is clear that his native town was the model in his mind when he wrote on charters and corporations. The Lent Assizes for the Eastern Circuit were held here, and Paine would be familiar with the procedure and pomp of a court of justice. He would also be familiar with the sight of men and women hung for trivial offences. Thetford was on the main road to London, and was a posting centre.

* "Sir Joseph Williamson, Knt., A.D. 1630-1701. A Page in
the History of Thetford." A very valuable contribution to
local history.

Paine would be familiar with the faces and equipages of some of the great Whig nobles in Norfolk. Walpole might pass through on his way to Houghton. The river Ouse was navigable to Lynn, and Paine would probably go on a barge to that flourishing seaport. Bury St. Edmunds was a provincial capital for the nobility and gentry of the district. It was twelve miles from Thetford, and in closest connection with it The religious life of Thetford would be quiet. The churches were poor, having been robbed at the reformation. The Quakers were the only non-conformists in the town. There is a tradition that Wesley visited the town; if he did Paine would no doubt be among his hearers. On the whole, I think it easy to trace in Paine's works the influence of his boyhood here. He would see the corrupting influence of the aristocracy, the pomp of law, the evils of the unreformed corporations; the ruins of great ecclesiastical establishments, much more perfect than now, would bring to his mind what a power the church had been. Being of a mechanical turn of mind no doubt he had often played about the paper-mill which was, and is, worked by water-power."

When Paine was a lad the grand gentlemen who purloined parks and mansions from the Treasury were sending children to the gallows for small thefts instigated by hunger. In his thirteenth year he might have seen under the shadow of Ely Minster, in that region, the execution of Amy Hutchinson, aged seventeen, for poisoning her husband. "Her face and hands were smeared with tar, and having a garment daubed with pitch, after a short prayer the executioner strangled her, and twenty minutes after the fire was kindled and burnt half an hour." (Notes and Queries, 27 September, 1873.) Against the prevailing savagery a human protest was rarely heard outside the Quaker meeting. Whether disowned or not, Paine's father remained a Quaker, and is so registered at burial; and his eminent son has repeatedly mentioned his own training in the principles of that Society. Remembering the extent to which Paine's Quakerism had influenced his political theories, and instances of their bearing on great events, I found something impressive in the little meeting-house in Cage Lane, Thetford. This was his more important birthplace. Its small windows and one door open on the tombless graveyard at the back,—perhaps that they might not be smashed by the mob, or admit the ribaldry of the street. The interior is hardly large enough to seat fifty people. Plymouth Brethren have for some years occupied the place, but I was told that the congregation, reduced to four or five, would soon cease to gather there. Adjoining the meeting-house, and in contact with it, stands the ancient Cage, which still remains to explain the name "Cage Lane." In its front are two arches, once iron-grated; at one stood the pillory, at the other the stocks,—the latter remembered by some now living.

On "first day," when his schoolmates went in fine clothes to grand churches, to see gay people, and hear fine music, little Thomas, dressed in drab, crept affrighted past the stocks to his childhood's pillory in the dismal meeting-house. For him no beauty or mirth, no music but the oaths of the pilloried, or shrieks of those awaiting the gallows, There could be no silent meeting in Cage Lane. Testimonies of the "Spirit" against inhumanity, delivered beside instruments of legal torture, bred pity in the child, who had a poetic temperament. The earliest glimpses we have of his childhood are in lines written on a fly caught in a spider's web, and an epitaph for a crow which he buried in the garden:

"Here lies the body of John Crow,
Who once was high, but now is low;
Ye brother Crows take warning all,
For as you rise, so must you fall."

This was when he was eight years of age. It seems doubtful whether the child was weeping or smiling, but the humor, if it be such, is grim, and did not last long. He had even then already, as we shall see, gained in the Quaker meeting a feeling that "God was too good" to redeem man by his son's death, as his Aunt Cocke instructed him, and a heart so precocious was a sad birthright in the Thetford of that day. We look in vain for anything that can be described as true boyhood in Paine. Oldys was informed, no doubt rightly, that "he was deemed a sharp boy, of unsettled application; but he left no performances which denote juvenile vigour or uncommon attainments." There are, indeed, various indications that, in one way and another, Thetford and Quakerism together managed to make the early years of their famous son miserable. Had there been no Quakerism there had been no Thomas Paine; his consciousness of this finds full recognition in his works; yet he says:

"Though I reverence their philanthropy, I cannot help smiling at the conceit, that if the taste of a Quaker had been consulted at the creation, what a silent and drab-coloured creation it would have been! Not a flower would have blossomed its gaieties, nor a bird been permitted to sing."

There is a pathos under his smile at this conceit. Paine wrote it in later life, amid the flowers and birds of his garden, which he loved, but whose gaieties he could never imitate. He with difficulty freed himself from his early addiction to an unfashionable garb; he rarely entered a theatre, and could never enjoy cards.

By the light of the foregoing facts we may appreciate the few casual reminiscences of his school-days found in Paine's writings:

"My parents were not able to give me a shilling, beyond what they gave me in education; and to do this they distressed themselves.

"My father being of the Quaker profession, it was my good fortune to have an exceeding good moral education, and a tolerable stock of useful learning. Though I went to the grammar school (the same school, Thetford in Norfolk, that the present counsellor Mingay went to, and under the same master), I did not learn Latin, not only because I had no inclination to learn languages, but because of the objection the Quakers have against the books in which the language is taught. But this did not prevent me from being acquainted with the subjects of all the Latin books used in the school The natural bent of my mind was to science. I had some turn, and I believe some talent, for poetry; but this I rather repressed than encouraged, as leading too much into the field of imagination.

"I happened, when a schoolboy, to pick up a pleasing natural history of Virginia, and my inclination from that day of seeing the western side of the Atlantic never left me."

Paine does not mention his proficiency in mathematics, for which he was always distinguished. To my own mind his "turn" for poetry possesses much significance in the light of his career. In excluding poets from his "Republic" Plato may have had more reasons than he has assigned. The poetic temperament and power, repressed in the purely literary direction, are apt to break out in glowing visions of ideal society and fiery denunciations of the unlovely world.

Paine was not under the master of Thetford School (Colman), who taught Latin, but under the usher, Mr. William Knowler, who admitted the Quaker lad to some intimacy, and related to him his adventures while serving on a man-of-war. Paine's father had a small farm, but he also carried on a stay-making business in Thetford, and his son was removed from school, at the age of thirteen, to be taught the art and mystery of making stays. To that he stuck for nearly five years. But his father became poorer, his mother probably more discontented, and the boy began to dream over the adventures of Master Knowler on a man-of-war.

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CHAPTER II. EARLY STRUGGLES

In the middle of the eighteenth century England and France were contending for empire in India and in America. For some service the ship Terrible, Captain Death, was fitted out, and Thomas Paine made an effort to sail on her. It seems, however, that he was overtaken by his father on board, and carried home again. "From this adventure I was happily prevented by the affectionate and moral remonstrances of a good father, who from the habits of his life, being of the Quaker profession, looked on me as lost." This privateer lost in an engagement one hundred and seventy-five of its two hundred men. Thomas was then in his seventeenth year. The effect of the paternal remonstrances, unsupported by any congenial outlook at Thetford, soon wore off, and, on the formal declaration of war against France (1756), he was again seized with the longing for heroic adventure, and went to sea on the King of Prussia, privateer, Captain Mendez. Of that he soon got enough, but he did not return home.

Of Paine's adventures with the privateer there is no record. Of yet more momentous events of his life for some years there is known nothing beyond the barest outline. In his twentieth year he found work in London (with Mr. Morris, stay-maker, Hanover Street, Longacre), and there remained near two years. These were fruitful years. "As soon as I was able I purchased a pair of globes, and attended the philosophical lectures of Martin and Ferguson, and became afterwards acquainted with Dr. Bevis, of the society called the Royal Society, then living in the Temple, and an excellent astronomer."

In 1758 Paine found employment at Dover with a stay-maker named Grace. In April, 1759, he repaired to Sandwich, Kent, where he established himself as a master stay-maker. There is a tradition at Sandwich that he collected a congregation in his room in the market-place, and preached to them "as an independent, or a Methodist" Here, at twenty-two, he married Mary Lambert. She was an orphan and a waiting-woman to Mrs. Richard Solly, wife of a woollen-draper in Sandwich. The Rev. Horace Gilder, Rector of St. Peter's, Sandwich, has kindly referred to the register, and finds the entry: "Thomas Pain, of the parish of St. Peters, in the town of Sandwich, in Kent, bachelor, and Mary Lambert, of the same parish, spinster, were married in this church, by licence, this 27th day of Sept., 1759, by me William Bunce, Rector." Signed "Thomas Pain, Mary Lambert In the presence of Thomas Taylor, Maria Solly, John Joslin."

The young couple began housekeeping on Dolphin Key, but Paine's business did not thrive, and he went to Margate. There, in 1760, his wife died, Paine then concluded to abandon the stay-making business. His wife's father had once been an exciseman. Paine resolved to prepare himself for that office, and corresponded with his father on the subject. The project found favor, and Paine, after passing some months of study in London, returned to Thetford in July, 1761. Here, while acting as a supernumerary officer of excise, he continued his studies, and enjoyed the friendship of Mr. Cock-sedge, the Recorder of Thetford. On 1 December, 1762, he was appointed to guage brewers' casks at Grantham. On 8 August, 1764, he was set to watch smugglers at Alford.

Thus Thomas Paine, in his twenty-fifth year, was engaged in executing Excise Acts, whose application to America prepared the way for independence. Under pressure of two great hungers—for bread, for science—the young exciseman took little interest in politics. "I had no disposition for what is called politics. It presented to my mind no other idea than is contained in the word jockey-ship." The excise, though a Whig measure, was odious to the people, and smuggling was regarded as not only venial but clever. Within two years after an excise of £1 per gallon was laid on spirits (1746), twelve thousand persons were convicted for offences against the Act, which then became a dead letter. Paine's post at Alford was a dangerous one. The exciseman who pounced on a party of smugglers got a special reward, but he risked his life. The salary was only fifty pounds, the promotions few, and the excise service had fallen into usages of negligence and corruption to which Paine was the first to call public attention. "After tax, charity, and fitting expenses are deducted, there remains very little more than forty-six pounds; and the expenses of housekeeping in many places cannot be brought under fourteen pounds a year, besides the purchase at first, and the hazard of life, which reduces it to thirty-two pounds per annum, or one shilling and ninepence farthing per day."

It is hardly wonderful that Paine with his globes and scientific books should on one occasion have fallen in with the common practice of excisemen called "stamping,"—that is, setting down surveys of work on his books, at home, without always actually travelling to the traders' premises and examining specimens. These detective rounds were generally offensive to the warehouse people so visited, and the scrutiny had become somewhat formal. For this case of "stamping," frankly confessed, Paine was discharged from office, 27 August, 1765.*

* I am indebted to Mr. G. J. Holyoake for documents that
shed full light on an incident which Oldys has carefully
left in the half-light congenial to his insinuations. The
minute of the Board of Excise, dated 27 August, 1765, is as
follows:

"Thomas Paine, officer of Alford (Lincolnshire), Grantham collection, having on July 11th stamped the whole ride, as appears by the specimens not being signed in any part thereof, though proper entry was shown in journal, and the victuallers stocks drawn down in his books as if the same had been surveyed that day, as by William Swallow, Supervisor's letter of 3rd instant, and the collector's report thereon, also by the said Paine's own confession of the 13th instant, ordered to be discharged; that Robert Peat, dropped malt assistant in Lynn collection, succeed him."

The following is Paine's petition for restoration:

"London, July 3, 1766. Honourable Sirs,—In humble obedience to your honours' letter of discharge hearing date August 29, 1765, I delivered up my commission and since that time have given you no trouble. I confess the justice of your honours' displeasure and humbly beg to add my thanks for the candour and lenity with which you at that unfortunate time indulged me. And though the nature of the report and my own confession cut off all expectations of enjoying your honours' favour then, yet I humbly hope it has not finally excluded me therefrom, upon which hope I humbly presume to entreat your honours to restore me. The time I enjoyed my former commission was short and unfortunate—an officer only a single year. No complaint of the least dishonesty or intemperance ever appeared against me; and, if I am so happy as to succeed in this, my humble petition, I will endeavour that my future conduct shall as much engage your honours' approbation as my former has merited your displeasure. I am, your honours' most dutiful humble servant, Thomas Paine."

Board's minute: "July 4, 1766. Ordered that he be restored on a proper vacancy."

Mr. S. F. Dun, for thirty-three years an officer of excise, discovered the facts connected with Paine's discharge, and also saw Paine's letter and entry books. In a letter before me he says: "I consider Mr. Paine's restoration as creditable to him as to the then Board of Excise."

After Paine's dismission he supported himself as a journeyman with Mr. Gudgeon, a stay-maker of Diss, Norfolk, where he is said to have frequently quarrelled with his fellow-workmen. To be cast back on the odious work, to be discharged and penniless at twenty-eight, could hardly soothe the poor man's temper, and I suppose he did not remain long at Diss. He is traceable in 1766 in Lincolnshire, by his casual mention of the date in connection with an incident related in his fragment on "Forgetfulness." He was on a visit at the house of a widow lady in a village of the Lincolnshire fens, and as they were walking in the garden, in the summer evening, they beheld at some distance a white figure moving. He quitted Mrs. E. and pursued the figure, and when he at length reached out his hand, "the idea struck me," he says, "will my hand pass through the air, or shall I feel anything?" It proved to be a love-distracted maiden who, on hearing of the marriage of one she supposed her lover, meant to drown herself in a neighboring pond.

That Thomas Paine should sue for an office worth, beyond its expenses, thirty-two pounds, argues not merely penury, but an amazing unconsciousness, in his twenty-ninth year, of his powers. In London, for some months there stood between him and starvation only a salary of twenty-five pounds, given him by a Mr. Noble for teaching English in his academy in Goodman's Fields. This was the year 1766, for though Paine was restored to the excise on July 11th of this year no place was found for him. In January, 1767, he was employed by Mr. Gardiner in his school at Kensington. Rickman and others have assigned to this time Paine's attendance of lectures at the Royal Society, which I have however connected with his twentieth year. He certainly could not have afforded globes during this pauperized year 1766. In reply to Rickman's allusion to the lowly situations he had been in at this time, Paine remarked: "Here I derived considerable information; indeed I have seldom passed five minutes of my life, however circumstanced, in which I did not acquire some knowledge."

According to Oldys he remained in the school at Kensington but three months. "His desire of preaching now returned on him," says the same author, "but applying to his old master for a certificate of his qualifications, to the bishop of London, Mr. Noble told his former usher, that since he was only an English scholar he could not recommend him as a proper candidate for ordination in the church." It would thus appear that Paine had not parted from his employer in Goodman's Fields in any unpleasant way. Of his relation with his pupils only one trace remains—a letter in which he introduces one of them to General Knox, September 17, 1783: "Old friend, I just take the opportunity of sending my respects to you by Mr. Darby, a gentleman who was formerly a pupil of mine in England."

Oldys says that Paine, "without regular orders," preached in Moorfields and elsewhere in England, "as he was urged by his necessities or directed by his spirit." Although Paine's friendly biographers have omitted this preaching episode, it is too creditable to Paine's standing with the teacher with whom he had served a year for Oldys to have invented it. It is droll to think that the Church of England should ever have had an offer of Thomas Paine's services. The Quakerism in which he had been nurtured had never been formally adopted by him, and it offered no opportunities for the impulse to preach which seems to mark a phase in the life of every active English brain.

On May 15, 1767, Paine was appointed excise officer at Grampound, Cornwall, but "prayed leave to wait another vacancy." On February 19, 1768, he was appointed officer at Lewes, Sussex, whither, after a brief visit to Thetford, he repaired.

Not very unlike the old Norfolk borough in which Paine was born was Lewes, and with even literally an Ouse flowing through it Here also marched the "Heathen Men," who have left only the legend of a wounded son of Harold nursed into health by a Christian maiden. The ruined castle commands a grander landscape than the height of Thetford, and much the same historic views. Seven centuries before Paine opened his office in Lewes came Harold's son, possibly to take charge of the excise as established by Edward the Confessor, just deceased.

"Paine" was an historic name in Lewes also. In 1688 two French refugees, William and Aaron Paine, came to the ancient town, and found there as much religious persecution as in France. It was directed chiefly against the Quakers. But when Thomas Paine went to dwell there the Quakers and the "powers that be" had reached a modus vivendi, and the new exciseman fixed his abode with a venerable Friend, Samuel Ollive, a tobacconist. The house then adjoined a Quaker meetinghouse, now a Unitarian chapel. It is a quaint house, always known and described as "the house with the monkey on it." The projecting roof is supported by a female nondescript rather more human than anthropoid. I was politely shown through the house by its occupant, Mr. Champion, and observed in the cellar traces of Samuel Ollive's—afterward Paine's—tobacco mill. The best room upstairs long bore on its wall "Tom Paine's study." The plaster has now flaked off, but the proprietor, Mr. Alfred Hammond, told me that he remembers it there in 1840. Not far from the house is the old mansion of the Shelleys,—still called "The Shelleys,"—ancestors of a poet born with the "Rights of Man," and a child of Paine's revolution. And—such are the moral zones and poles in every English town—here in the graveyard of Jireh Chapel—is the tomb of William Huntington S. S. [Sinner Saved] bearing this epitaph:

"Here lies the Coalheaver, beloved of God, but abhorred of men: the omniscient Judge, at the grand assize, shall ratify and confirm that to the confusion of many thousands; for England and its metropolis shall know that there hath been a prophet among them. W. H: S. S."

While Paine was at Lewes this Hunt alias Huntington was a pious tramp in that part of England, well known to the police. Yet in his rubbish there is one realistic story of tramp-life which incidentally portrays an exciseman of the time. Huntington (born 1744), one of the eleven children of a day-laborer earning from seven to nine shillings a week in Kent, was sent by some friends to an infant school.

"And here I remember to have heard my mistress reprove me for something wrong, telling me that God Almighty took notice of children's sins. It stuck to my conscience a great while; and who this God Almighty could be I could not conjecture; and how he could know my sins without asking my mother I could not conceive. At that time there was a person named Godfrey, an exciseman in the town, a man of a stern and hard-favoured countenance, whom I took notice of for having a stick covered with figures, and an ink-bottle hanging at the button-hole of his coat. I imagined that man to be employed by God Almighty to take notice, and keep an account of children's sins; and once I got into the market-house, and watched him very narrowly, and found that he was always in a hurry by his walking so fast; and I thought he had need to hurry, as he must have a deal to do to find out all the sins of children. I watched him out of one shop into another, all about the town, and from that time eyed him as a most formidable being, and the greatest enemy I had in all the world."

To the shopkeepers this exciseman was really an adversary and an accuser, and one can well believe that his very physiognomy would be affected by such work, and the chronic consciousness of being unwelcome. We may picture Paine among the producers of Lewes—with but four or five thousand people, then a notorious seat of smugglers—with his stick and ink-bottle; his face prematurely aged, and gathering the lines and the keen look which mask for casual eyes the fundamental candor and kindliness of his face.

Paine's surveys extended to Brighton; the brilliant city of our time being then a small fishing-town known as Brighthelmston. It was scarce ten miles distant, and had no magistrates, offenders being taken to Lewes. There was a good deal of religious excitement in the neighborhood about the time Paine went there to reside, owing to the preaching of Rev. George Whitefield, chaplain of Lady Huntingdon, at a chapel built by her ladyship at Brighthelmston. Lady Huntingdon already had a quasi-miraculous fame which in Catholic times would have caused her to be honored as St. Selina. In those days a pious countess was more miraculous than the dream that foretold about Lady Huntingdon's coming. Surrounded by crowds, she had to send for her chaplain, Whitefield, who preached in a field till a chapel was built. At the time when Lady Huntingdon was exhorting the poor villagers of Brighton, two relatives of hers, Governor Shirley of Massachusetts and his aide-de-camp Colonel George Washington, were preparing the way for the great events in which Paine was to bear a part.

When Paine went on his survey he might have observed the Washington motto, possibly a trace of the pious countess, which long remained on a house in Brighton: Exitus acta probat. There was an ancient Washington who fought at the battle of Lewes; but probably if our exciseman ever thought of any Washington at all it was of the anomalous Colonel in Virginia founding a colonial association to disuse excisable articles imported from England. But if such transatlantic phenomena, or the preaching of Whitefield in the neighborhood, concerned Paine at all, no trace of their impression is now discoverable. And if there were any protest in him at that time, when the English government had reached its nadir of corruption, it cannot be heard. He appears to have been conventionally patriotic, and was regarded as the Lewes laureate. He wrote an election song for the Whig candidate at New Shoreham, for which the said candidate, (Rumbold by name) paid him three guineas; and he wrote a song on the death of General Wolfe, which, when published some years later, was set to music, and enjoyed popularity in the Anacreontic and other societies. While Britannia mourns for her Wolfe, the sire of the gods sends his messengers to console "the disconsolate dame," assuring her that her hero is not dead but summoned to lead "the armies above" against the proud giants marching against Heaven.

The ballad recalls Paine the paien, but the Thetford Quaker is not apparent. And, indeed, there are various indications about this time that some reaction had set in after the preaching phase.

"Such was his enterprise on the water," says Oldys, "and his intrepidity on the ice that he became known by the appellation of Commodore" William Carver (MS.) says he was at this time "tall and slim, about five feet eight inches."

At Lewes, where the traditions concerning Paine are strong, I met Miss Rickman, a descendant of Thomas "Clio" Rickman—the name Clio, under which his musical contributions to the Revolution were published, having become part of his name. Rickman was a youth in the Lewes of Paine's time, and afterwards his devoted friend. His enthusiasm was represented in children successively named Paine, Washington, Franklin, Rousseau, Petrarch, Volney. Rickman gives an account of Paine at Lewes:

"In this place he lived several years in habits of intimacy with a very respectable, sensible, and convivial set of acquaintance, who were entertained with his witty sallies and informed by his more serious conversations. In politics he was at this time a Whig, and notorious for that quality which has been defined perseverance in a good cause and obstinacy in a bad one. He was tenacious of his opinions, which were bold, acute, and independent, and which he maintained with ardour, elegance, and argument. At this period, at Lewes, the White Hart evening club was the resort of a social and intelligent circle who, out of fun, seeing that disputes often ran very warm and high, frequently had what they called the 'Headstrong Book.' This was no other than an old Greek Homer which was sent the morning after a debate vehemently maintained, to the most obstinate haranguer in the Club: this book had the following title, as implying that Mr. Paine the best deserved and the most frequently obtained it: 'The Headstrong Book, or Original Book of Obstinacy.' Written by ———— ——— of Lewes, in Sussex, and Revised and Corrected by Thomas Paine.

"'Immortal Paine, while mighty reasoners jar, We crown thee General of the Headstrong War; Thy logic vanquish'd error, and thy mind No bounds but those of right and truth confined. Thy soul of fire must sure ascend the sky, Immortal Paine, thy fame can never die; For men like thee their names must ever save From the black edicts of the tyrant grave.'

"My friend Mr. Lee, of Lewes, in communicating this to me in September, 1810, said: 'This was manufactured nearly forty years ago, as applicable to Mr. Paine, and I believe you will allow, however indifferent the manner, that I did not very erroneously anticipate his future celebrity.'"

It was probably to amuse the club at the White Hart, an ancient tavern, that Paine wrote his humorous poems.

On the 26 March, 1771, Paine married Elizabeth, daughter of Samuel Ollive, with whom he had lodged. This respected citizen had died in July, 1769, leaving in Lewes a widow and one daughter in poor circumstances. Paine then took up his abode elsewhere, but in the following year he joined the Ollives in opening a shop, and the tobacco-mill went on as before. His motive was probably compassion, but it brought him into nearer acquaintance with the widow and her daughter. Elizabeth is said to have been pretty, and, being of Quaker parentage, she was no doubt fairly educated. She was ten years younger than Paine, and he was her hero. They were married in St. Michael's Church, Lewes, on the 26th of March, 1771, by Robert Austen, curate, the witnesses being Henry Verrall and Thomas Ollive, the lady's brother.

Oldys is constrained to give Paine's ability recognition. "He had risen by superior energy, more than by greater honesty, to be a chief among the excisemen." They needed a spokesman at that time, being united in an appeal to Parliament to raise their salaries, and a sum of money, raised to prosecute the matter, was confided to Paine. In 1772 he prepared the document, which was printed, but not published until 1793.* Concerning the plea for the excisemen it need only be said that it is as clear and complete as any lawyer could make it. There was, of course, no room for originality in the simple task of showing that the ill-paid service must be badly done, but the style is remarkable for simplicity and force.

Paine put much time and pains into this composition, and passed the whole winter of 1772-3 trying to influence members of Parliament and others in favor of his cause. "A rebellion of the excisemen," says Oldys, "who seldom have the populace on their side, was not much feared by their superiors." Paine's pamphlet and two further leaflets of his were printed. The best result of his pamphlet was to secure him an acquaintance with Oliver Goldsmith, to whom he addressed the following letter:

* The document was revived as a pamphlet, though its subject
was no longer of interest, at a time when Paine's political
writings were under prosecution, and to afford a vehicle for
an "introduction," which gives a graphic account of Paine's
services in the United States. On a copy of this London
edition (1793) before me, one of a number of Paine's early
pamphlets bearing marks of his contemporary English editor,
is written with pencil: "With a preface (Qy. J. Barlow)."
From this, and some characteristics of the composition, I
have no doubt that the vigorous introduction was Barlow's.
The production is entitled, "The Case of the Officers of
Excise; with remarks on the qualifications of Officers;
and of the numerous evils arising to the Revenue, from the
insufficiency of the present salary. Humbly addressed to the
Hon. and Right Hon. Members of both Houses of Parliament."

"Honored Sir,—Herewith I present you with the Case of the Officers of Excise. A compliment of this kind from an entire stranger may appear somewhat singular, but the following reasons and information will, I presume, sufficiently apologize. I act myself in the humble station of an officer of excise, though somewhat differently circumstanced to what many of them are, and have been the principal promoter of a plan for applying to Parliament this session for an increase of salary. A petition for this purpose has been circulated through every part of the kingdom, and signed by all the officers therein. A subscription of three shillings per officer is raised, amounting to upwards of £500, for supporting the expenses. The excise officers, in all cities and corporate towns, have obtained letters of recommendation from the electors to the members in their behalf, many or most of whom have promised their support. The enclosed case we have presented to most of the members, and shall to all, before the petition appear in the House. The memorial before you met with so much approbation while in manuscript, that I was advised to print 4000 copies; 3000 of which were subscribed for the officers in general, and the remaining 1000 reserved for presents. Since the delivering them I have received so many letters of thanks and approbation for the performance, that were I not rather singularly modest, I should insensibly become a little vain. The literary fame of Dr. Goldsmith has induced me to present one to him, such as it is. It is my first and only attempt, and even now I should not have undertaken it, had I not been particularly applied to by some of my superiors in office. I have some few questions to trouble Dr. Goldsmith with, and should esteem his company for an hour or two, to partake of a bottle of wine, or any thing else, and apologize for this trouble, as a singular favour conferred on His unknown

"Humble servant and admirer,

"Thomas Paine.

"Excise Coffee House,

"Broad Street, Dec. 21, 1772.

"P. S. Shall take the liberty of waiting on you in a day or two."'

* Goldsmith responded to Paine's desire for his acquaintance.
I think Paine may be identified as the friend to whom
Goldsmith, shortly before his death, gave the epitaph first
printed in Paine's Pennsylvania Magaritu, January, 1775,
beginning,
"Here Whitefoord reclines, and deny it who can,
Though he merrily lived he is now a grave man."
In giving it Goldsmith said, "It will be of no use to me
where I am going."
I am indebted for these records to the Secretary of Inland
Revenue, England, and to my friend, Charles Macrae, who
obtained them for me.

To one who reads Paine's argument, it appears wonderful that a man of such ability should, at the age of thirty-five, have had his horizon filled with such a cause as that of the underpaid excisemen, Unable to get the matter before Parliament, he went back to his tobacco-mill in Lewes, and it seemed to him like the crack of doom when, 8 April, 1774, he was dismissed from the excise. The cause of Paine's second dismission from the excise being ascribed by his first biographer (Oldys) to his dealing in smuggled tobacco, without contradiction by Paine, his admirers have been misled into a kind of apology for him on account of the prevalence of the custom. But I have before me the minutes of the Board concerning Paine, and there is no hint whatever of any such accusation. The order of discharge from Lewes is as follows:

"Friday 8th April 1774. Thomas Pain, Officer of Lewes 4th O. Ride Sussex Collection having quitted his Business, without obtaining the Board's Leave for so doing, and being gone off on Account of the Debts which he hath contracted, as by Letter of the 6th instant from Edward Clifford, Supervisor, and the said Pain having been once before Discharged, Ordered that he be again discharged."

In Paine's absence in London, writing his pleas for the excisemen, laboring with members of Parliament, his tobacco-mill had been still, his groceries unsold, and his wife and her mother had been supported from the bank of flattering hope. No sooner was it known that the hope of an increased salary for the exciseman had failed than he found himself in danger of arrest for debt. It was on this account that he left Lewes for a time, but it was only that he might take steps to make over all of his possessions to his creditors. This was done. The following placard appeared:

"To be sold by auction, on Thursday the 14th of April, and following day, all the household furniture, stock in trade and other effects of Thomas Pain, grocer and tobacconist, near the West Gate, in Lewes: Also a horse tobacco and snuff mill, with all the utensils for cutting tobacco and grinding off snuff; and two unopened crates of cream-coloured stone ware."

This sale was announced by one Whitfield, grocer, and if there were other creditors they were no doubt paid by the results, for Paine had no difficulty in returning to Lewes. He once more had to petition the Board, which shortly before had commended his assiduity. Its commissioner, George Lewis Scott, labored in his behalf. In vain. Whether it was because it was a rule that a second discharge should be final, or that his failure to move Parliament had made him a scapegoat for the disappointed excisemen, his petition was rejected. At thirty-seven Paine found himself penniless.

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CHAPTER III. DOMESTIC TROUBLE

The break-up of Paine's business at Lewes brought to a head a more serious trouble. On June 4th of the same miserable year, 1774, Paine and his wife formally separated.

The causes of their trouble are enveloped in mystery. It has been stated by both friendly and hostile biographers that there was from the first no cohabitation, and that concerning the responsibility for this neither of them was ever induced to utter a word. Even his friend Rickman was warned off the subject by Paine, who, in reply to a question as to the reason of the separation, said: "It is nobody's business but my own; I had cause for it, but I will name it to no one."

William Huntington, in his "Kingdom of Heaven," mentions a usage of some Quakers in his time, "that when a young couple are espoused, they are to be kept apart for a season to mourn"; this being their interpretation of Zech. xii., 12-14. As Huntington was mainly acquainted with this Sussex region, it is not inconceivable that Elizabeth Ollive held some such notion, and that this led to dissension ending in separation. Nor is it inconceivable that Paine himself, finding his excise office no support, and his shop a failure, resolved that no offspring should suffer his penury or increase it. It is all mere guesswork.

Mr. Alfred Hammond, of Lewes, who owns the property, showed me the documents connected with it. After the death of Samuel Ollive in 1769, Esther, his widow, enjoyed the messuage until her own death, in 1800, when a division among the heirs became necessary. Among the documents is one which recites some particulars of the separation between Paine and his wife.

"Soon after the Testator's death, his daughter Elizabeth married Thos. Pain from whom she afterwards lived separate under articles dated 4th June 1774, and made between the said Thos. Pain of the first part, the said Elizabeth of the 2nd part, and the Rev. James Castley, Clerk, of the 3d part. by which Articles, after reciting (inter alia) that Dissentions had arisen between the said Thos. Pain and Elizabeth his wife, and that they had agreed to live separate. And also reciting the Will of the said Saml. Ollive and that the said Thomas Pain had agreed that the said Elizabeth should have and take her share of the said Monies of the said House when the same should become due and payable and that he would give any Discharge that should then be required to and for the use of the said Elizabeth: The said Thos. Pain did covenant to permit the said Elizabeth to live separate from him and to carry on such Trade and Business as she should think fit, notwithstanding her coverture and as if she were a Feme. Sole. And that he would not at any time thereafter claim or demand the said monies which she should be entitled to at the time of the sale of the said House in Lewes aforesaid, or any of the Monies Rings Plate Cloathes Linen Woollen Household Goods or Stock in Trade which the said Elizabeth should or might at any time thereafter buy or purchase or which should be devised or given to her or she should otherwise acquire and that she should and might enjoy and absolutely dispose of the same as if she were a Feme. Sole and unmarried. And also that it should and might be lawful for the said Elizabeth to have receive and take to her own separate use and benefit her said share of the Monies for which the said Messuage or Tenement in Lewes should be sold when the same should become due and payable."

Another paper is a Release to Francis Mitchener, October 14, 1800, in which it is recited:

"That the said Elizabeth Pain had ever since lived separate from him the said Thos. Pain, and never had any issue, and the said Thomas Pain had many years quitted this kingdom and resided (if living) in parts beyond the seas, but had not since been heard of by the said Elizabeth Pain, nor was it known for certain whether he was living or dead."

This release is signed by Robert Blackman and wife, and eight others, among these being the three children of Samuel Ollive, who under his will were to "share alike "—Samuel, Thomas, and Elizabeth (Mrs. Paine). The large seals attached to the signatures were fortunately well preserved, for each represents the head of Thomas Paine. By the assistance of Mr. Hammond I am able to present this little likeness of Paine that must have been made when he was about thirty-five, or nearly twenty years earlier than any other portrait of him. The reader must form his own conjecture as to the origin of this seal, its preservation by the wife, and use on this document At this time, and probably since her separation, Elizabeth Paine would appear to have resided with her brother Thomas, a watchmaker in Cranbrook, Kent. That she and the family did not know Paine's whereabouts in 1800, or whether he were dead or alive, argues that they had not followed his career or the course of public events with much interest. One would be glad to believe that Elizabeth cherished kindly remembrance of the man who considering his forlorn condition, had certainly shown generosity in the justice with which he renounced all of his rights in the property she had brought him, and whose hand she might naturally have suspected behind the monies anonymously sent her. We will therefore hope that it was from some other member of the family that Oldys obtained,—unless, like his "A. M. of the University of Philadelphia," it was invented,—the letter said to have been written by Paine's mother to his wife.*

* "Thetpord, Norfolk, 27th July, 1774. Dear Daughter,—I
must beg leave to trouble you with my inquiries concerning
my unhappy son and your husband: various are the reports,
which I find come originally from the Excise-office. Such as
his vile treatment to you, his secreting upwards of 30£.
intrusted with him to manage the petition for advance of
salary; and that since his discharge, he have petitioned to
be restored, which was rejected with scorn. Since which I am
told he have left England. To all which I beg you'll be kind
enough to answer me by due course of post.—You 'll not be
a little surprized at my so strongly desiring to know what's
become of him after I repeat to you his undutiful behavior
to the tenderest of parents; he never asked of us anything,
but what was granted, that were in our poor abilities to do;
nay, even distressed ourselves, whose works are given over
by old age, to let him have 20£. on bond, and every other
tender mark a parent could possibly shew a child; his
ingratitude, or rather want of duty, has been such, that he
have not wrote to me upwards of two years.—If the above
account be true, I am heartily sorry, that a woman whose
character and amiableness deserves the greatest respect,
love, and esteem, as I have always on enquiry been informed
yours did, should be tied for life to the worst of husbands.
I am, dear daughter, your affectionate mother,
"F. Pain.
"P. S. For God's sake, let me have your answer, as I am
almost distracted."

The letter may have been manipulated, but it is not improbable that rumors, "exaggerated by enmity or misstated by malice," as Oldys confesses, elicited some such outburst from Thetford.* The excisemen, angry at the failure to get their case before Parliament, and having fixed on Paine as their scapegoat, all other iniquities were naturally laid on him. Eighteen years later, when the scapegoat who had gone into the American wilderness returned with the renown of having helped to make it a nation, he addressed a letter to Lewes, which was about to hold a meeting to respond to a royal proclamation for suppressing seditious writings. His tone is not that of a man who supposed that Lewes had aught against him on the score of his wife.

"It is now upwards of eighteen years since I was a resident inhabitant of the town of Lewes. My situation among you as an officer of the revenue, for more than six years, enabled me to see into the numerous and various distresses which the weight of taxes even at that time of day occasioned; and feeling, as I then did, and as it is natural for me to do, for the hard condition of others, it is with pleasure I can declare, and every person then under my survey, and now living, can witness the exceeding candor, and even tenderness, with which that part of the duty that fell to my share was executed. The name of Thomas Paine is not to be found in the records of the Lewes justices, in any one act of contention with, or severity of any kind whatever towards, the persons whom he surveyed, either in the town or in the country; of this Mr. Fuller and Mr. Shelley, who will probably attend the meeting, can, if they please, give full testimony. It is, however, not in their power to contradict it. Having thus indulged myself in recollecting a place where I formerly had, and even now have, many friends, rich and poor, and most probably some enemies.

* When Paine had the money he did forward twenty pounds to
his parents, and made provision for his mother when she was
a widow. As to writing to her, in those unhappy years, he
probably thought it better to keep his burdens to himself.
He may also have been aware of his mother's severity without
knowing her interest in him.

I proceed to the import of my letter. Since my departure from Lewes, fortune or providence has thrown me into a line of action which my first setting out in life could not possibly have suggested to me. Many of you will recollect that, whilst I resided among you, there was not a man more firm and open in supporting the principles of liberty than myself, and I still pursue, and ever will, the same path."

Finally, it should be added that Rickman, a truthful man, who admits Paine's faults, says: "This I can assert, that Mr. Paine always spoke tenderly and respectfully of his wife; and sent her several times pecuniary aid, without her knowing even whence it came."

While Paine was in London, trying to get before Parliament a measure for the relief of excisemen, he not only enjoyed the friendship of Goldsmith, but that of Franklin. In the Doctor's electrical experiments he took a deep interest; for Paine was devoted to science, and the extent of his studies is attested by his description of a new electrical machine and other scientific papers, signed "Atlanticus," in the Pennsylvania Magazine, The sale of his effects in Lewes paid his debts, but left him almost penniless. He came to London, and how he lived is unknown—that is, physically, for we do find some intimation of his mental condition. In a letter written many years after to John King, a political renegade, Paine says:

"When I first knew you in Ailiffe-street, an obscure part of the City, a child, without fortune or friends, I noticed you; because I thought I saw in you, young as you was, a bluntness of temper, a boldness of opinion, and an originality of thought, that portended some future good. I was pleased to discuss, with you, under our friend Oliver's lime-tree, those political notions, which I have since given the world in my 'Rights of Man.' You used to complain of abuses, as well as me, and write your opinions on them in free terms—What then means this sudden attachment to Kings?"

This "Oliver" was probably the famous Alderman Oliver who was imprisoned in the Tower during the great struggle of the City with the Government, on account of Wilkes. Paine tells us that in early life he cared little for politics, which seemed to him a species of "jockeyship"; and how apt the term is shown by the betting-book kept at Brooks' Club, in which are recorded the bets of the noblemen and politicians of the time on the outcome of every motion and course of every public man or minister. But the contemptuous word proves that Paine was deeply interested in the issues which the people had joined with the king and his servile ministers. He could never have failed to read with excitement the letters of Junius, whose "brilliant pen," he afterwards wrote, "enraptured without convincing; and though in the plenitude of its rage it might be said to give elegance to bitterness, yet the policy survived the blast." We may feel sure that he had heard with joy that adroit verdict of the jury at the King's Bench on Woodfall, Junius' printer, which secured liberty of the press until, twenty-two years later, it was reversed by revolutionary panic, in the same court, for Paine himself. Notwithstanding the private immorality of Wilkes, in which his associates were aristocratic, the most honorable political elements in England, and the Independents and Presbyterians, were resolute in defending the rights of his constituents against the authority arrogated by the Commons to exclude him. Burke then stood by Wilkes, as John Bright stood by Bradlaugh at a later day. And while Paine was laboring to carry his excise bill through Parliament he had good opportunity to discover how completely that body's real opinions were overruled by royal dictation. It was at that time that George III., indifferent to his brother's profligacies, would not forgive his marriage with a commoner's sister, and forced on Parliament a Marriage Act which made all marriages in the royal family illegitimate without his consent. The indignant resignation of Fox modified the measure slightly, limiting the King's interference at the twenty-sixth year of the marrying parties, and then giving the veto to Parliament. For this the King turned his wrath on Fox. This was but one of the many instances of those years—all told in Trevelyan's admirable work*—which added to Paine's studies of the Wilkes conflicts a lasting lesson in the conservation of despotic forces. The barbaric eras of prerogative had returned under the forms of ministerial government. The Ministry, controlled by the Court, ruled by corruption of commoners.

* "The Early History of Charles James Fox," 1880.

It was a régime almost incredible to us now, when England is of all nations most free from corruption and court influence in politics; and it was little realized in English colonies before the Revolution. But Franklin was in London to witness it, and Paine was there to grow familiar with the facts. To both of them the systematic inhumanity and injustice were brought home personally. The discharged and insulted postmaster could sympathize with the dismissed and starving exciseman. Franklin recognized Paine's ability, and believed he would be useful and successful in America. So on this migration Paine decided, and possibly the determination brought his domestic discords to a crisis.

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{1774}

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CHAPTER IV. THE NEW WORLD

Paine left England in October and arrived in America November 30, 1774. He bore a letter of introduction from Dr. Franklin to Richard Bache, his son-in-law, dated September 30, 1774:

"The bearer Mr. Thomas Paine is very well recommended to me as an ingenious worthy young man. He goes to Pennsylvania with a view of settling there. I request you to give him your best advice and countenance, as he is quite a stranger there. If you can put him in a way of obtaining employment as a clerk, or assistant tutor in a school, or assistant surveyor, of all of which I think him very capable, so that he may procure a subsistence at least, till he can make acquaintance and obtain a knowledge of the country, you will do well, and much oblige your affectionate father."

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{1775}

On March 4, 1775, Paine writes Franklin from Philadelphia:

"Your countenancing me has obtained for me many friends and much reputation, for which please accept my sincere thanks. I have been applied to by several gentlemen to instruct their sons on very advantageous terms to myself, and a printer and bookseller here, a man of reputation and property, Robert Aitkin, has lately attempted a magazine, but having little or no turn that way himself, he has applied to me for assistance. He had not above six hundred subscribers when I first assisted him. We have now upwards of fifteen hundred, and daily increasing. I have not entered into terms with him This is only the second number. The first I was not concerned in."

It has been often stated that Paine was befriended by Dr. Rush, but there is no indication of this. Their acquaintance was casual.

"About the year 1773 [says Dr. Rush—the date is an error for 1774] I met him accidentally in Mr. Aitkin's bookstore, and was introduced to him by Mr. Aitkin. We conversed a few minutes, and I left him. Soon afterwards I read a short essay with which I was much pleased, in one of Bradford's papers, against the slavery of the Africans in our country, and which I was informed was written by Mr. Paine. This excited my desire to be better acquainted with him. We met soon afterwards in Mr. Aitkin's bookstore, where I did homage to his principles and pen upon the subject of the enslaved Africans. He told me the essay to which I alluded was the first thing he had ever published in his life. After this Mr. Aitkin employed him as the editor of his Magazine, with a salary of fifty pounds currency a year. This work was well supported by him. His song upon the death of Gen. Wolfe, and his reflections upon the death of Lord Clive, gave it a sudden currency which few works of the kind have since had in our country."

As the anti-slavery essay was printed March 8, 1775, it appears that Paine had been in America more than three months before Rush noticed him.

The first number of the Pennsylvania Magazine, or American Museum, appeared at the end of January, 1775. Though "not concerned" in it pecuniarily, not yet being editor, his contributions increased the subscription list, and he was at once engaged. For eighteen months Paine edited this magazine, and probably there never was an equal amount of good literary work done on a salary of fifty pounds a year. It was a handsome magazine, with neat vignette—book, plough, anchor, and olive-twined shield,—the motto, Juvat in sylvis kabitare. The future author of the "Rights of Man" and "Age of Reason" admonishes correspondents that religion and politics are forbidden topics! The first number contains a portrait of Goldsmith and the picture of a new electrical machine. A prefatory note remarks that "the present perplexities of affairs" have "encompassed with difficulties the first number of the magazine, which, like the early snowdrop, comes forth in a barren season, and contents itself with modestly foretelling that choicer flowers are preparing to appear." The opening essay shows a fine literary touch, and occasionally a strangely modern vein of thought. "Our fancies would be highly diverted could we look back and behold a circle of original Indians haranguing on the sublime perfections of the age; yet 't is not impossible but future times may exceed us as much as we have exceeded them."

Here is a forerunner of Macaulay's New Zea-lander sketching the ruins of St. Paul's. It is followed by a prediction that the coming American magazine will surpass the English, "because we are not exceeded in abilities, have a more extended field for inquiry, and whatever may be our political state, our happiness will always depend upon ourselves." A feature of the magazine was the description, with plates, of recent English inventions not known in the new world—threshing-machine, spinning-machine, etc.,—such papers being by Paine. These attracted the members of the Philosophical Society, founded by Franklin, and Paine was welcomed into their circle by Rittenhouse, Clymer, Rush, Muhlenberg, and other representatives of the scientific and literary metropolis. Many a piece composed for the Headstrong Club at Lewes first saw the light in this magazine,—such as the humorous poems, "The Monk and the Jew," "The Farmer and Short's Dog, Porter"; also the famous ballad "On the Death of General Wolfe." printed March, 1775, with music. Lewes had not, indeed, lost sight of him, as is shown by a communication in April from Dr. Matthew Wilson, dated from that town, relating to a new kind of fever raging in England.

The reader who has studied Paine's avowed and well-known works finds no difficulty in tracking him beneath the various signatures by which he avoided an appearance of writing most of the articles in the Pennsylvania Magazine, though he really did. He is now "Atlanticus," now "Vox Populi," or "Æsop," and oftener affixes no signature. The Thetford Quaker is still here in "Reflections on the Death of Lord Clive" (reprinted as a pamphlet in England), "A New Anecdote of Alexander the Great," and "Cursory Reflections on the Single Combat or Modern Duel." The duel was hardly yet challenged in America when Paine wrote (May, 1775)

"From the peculiar prevalence of this custom in countries where the religious system is established which, of all others, most expressly prohibits the gratification of revenge, with every species of outrage and violence, we too plainly see how little mankind are in reality influenced by the precepts of the religion by which they profess to be guided, and in defence of which they will occasionally risk even their lives."

But with this voice from Thetford meeting-house mingles the testimony of "common sense." In July, 1775, he writes:

"I am thus far a Quaker, that I would gladly agree with all the world to lay aside the use of arms, and settle matters by negotiations; but, unless the whole world wills, the matter ends, and I take up my musket, and thank heaven he has put it in my power.... We live not in a world of angels. The reign of Satan is not ended, neither can we expect to be defended by miracles."

Titles he sees through (May, 1775):

"The Honourable plunderer of his country, or the Right Honourable murderer of mankind, create such a contrast of ideas as exhibit a monster rather than a man. The lustre of the Star, and the title of My Lord, overawe the superstitious vulgar, and forbid them to enquire into the character of the possessor: Nay more, they are, as it were, bewitched to admire in the great the vices they would honestly condemn in themselves.... The reasonable freeman sees through the magic of a title, and examines the man before he approves him. To him the honours of the worthless seem to write their masters' vices in capitals, and their Stars shine to no other end than to read them by. Modesty forbids men separately, or collectively, to assume titles. But as all honours, even that of kings, originated from the public, the public may justly be called the true fountain of honour. And it is with much pleasure I have heard the title 'Honourable' applied to a body of men, who nobly disregarding private ease and interest for public welfare, have justly merited the address of The Honourable Continental Congress."

He publishes (May, 1775), and I think wrote, a poetical protest against cruelty to animals, to whose rights Christendom was then not awakened. His pen is unmistakable in "Reflections on Unhappy Marriages" (June, 1775): "As extasy abates coolness succeeds, which often makes way for indifference, and that for neglect. Sure of each other by the nuptial bond, they no longer take any pains to be mutually agreeable. Careless if they displease, and yet angry if reproached; with so little relish for each other's company that anybody else's is more welcome, and more entertaining." It is a more pointed statement of the problem already suggested, in the April magazine, by his well-known fable "Cupid and Hymen," whose controversies are now settled in the Divorce Court.

In his August (1775) number is found the earliest American plea for woman. It is entitled "An Occasional Letter on the Female Sex," and unsigned, but certainly by Paine. His trick of introducing a supposititious address from another person, as in the following extract, appears in many examples.

"Affronted in one country by polygamy, which gives them their rivals for inseparable companions; inslaved in another by indissoluble ties, which often join the gentle to the rude, and sensibility to brutality: Even in countries where they may be esteemed most happy, constrained in their desires in the disposal of their goods, robbed of freedom of will by the laws, the slaves of opinion, which rules them with absolute sway, and construes the slightest appearances into guilt, surrounded on all sides by judges who are at once their tyrants and seducers, and who after having prepared their faults, punish every lapse with dishonour—nay usurp the right of degrading them on suspicion!—who does not feel for the tender sex? Yet such I am sorry to say is the lot of woman over the whole earth. Man with regard to them, in all climates and in all ages, has been either an insensible husband or an oppressor; but they have sometimes experienced the cold and deliberate oppression of pride, and sometimes the violent and terrible tyranny of jealousy. When they are not beloved they are nothing; and when they are they are tormented. They have almost equal cause to be afraid of indifference and love. Over three quarters of the globe Nature has placed them between contempt and misery."

"Even among people where beauty receives the highest homage we find men who would deprive the sex of every kind of reputation. 'The most virtuous woman,' says a celebrated Greek, 'is she who is least talked of.' That morose man, while he imposes duties on women, would deprive them of the sweets of public esteem, and in exacting virtues from them would make it a crime to aspire to honour. If a woman were to defend the cause of her sex she might address him in the following manner:

"'How great is your injustice! If we have an equal right with you to virtue, why should we not have an equal right to praise? The public esteem ought to wait upon merit. Our duties are different from yours, but they are not less difficult to fulfil, or of less consequence to society: They are the foundations of your felicity, and the sweetness of life. We are wives and mothers. 'T is we who form the union and the cordiality of families; 't is we who soften that savage rudeness which considers everything as due to force, and which would involve man with man in eternal war. We cultivate in you that humanity which makes you feel for the misfortunes of others, and our tears forewarn you of your own danger. Nay, you cannot be ignorant that we have need of courage not less than you: More feeble in ourselves, we have perhaps more trials to encounter. Nature assails us with sorrow, law and custom press us with constraint, and sensibility and virtue alarm us by their continual conflict. Sometimes also the name of citizen demands from us the tribute of fortitude. When you offer your blood to the state, think that it is ours. In giving it our sons and our husbands we give it more than ourselves. You can only die on the field of battle, but we have the misfortune to survive those whom we love the most. Alas! while your ambitious vanity is unceasingly laboring to cover the earth with statues, with monuments, and with inscriptions to eternize, if possible, your names, and give yourselves an existence when this body is no more, why must we be condemned to live and to die unknown? Would that the grave and eternal forgetfulness should be our lot. Be not our tyrants in all: Permit our names to be sometime pronounced beyond the narrow circle in which we live: Permit friendship, or at least love, to inscribe its emblems on the tomb where our ashes repose; and deny us not the public esteem which, after the esteem of one's self, is the sweetest reward of welldoing.'"

Thus the Pennsylvania Magazine, in the time that Paine edited it, was a seed-bag from which this sower scattered the seeds of great reforms ripening with the progress of civilization. Through the more popular press he sowed also. Events selected his seeds of American independence, of republican equality, freedom from royal, ecclesiastical, and hereditary privilege, for a swifter and more imposing harvest; but the whole circle of human ideas and principles was recognized by this lone wayfaring man. The first to urge extension of the principles of independence to the enslaved negro; the first to arraign monarchy, and to point out the danger of its survival in presidency; the first to propose articles of a more thorough nationality to the new-born States; the first to advocate international arbitration; the first to expose the absurdity and criminality of duelling; the first to suggest more rational ideas of marriage and divorce; the first to advocate national and international copyright; the first to plead for the animals; the first to demand justice for woman: what brilliants would our modern reformers have contributed to a coronet for that man's brow, had he not presently worshipped the God of his fathers after the way that theologians called heresy! "Be not righteous overmuch," saith cynical Solomon; "neither make thyself over-wise: why shouldest thou destroy thyself?"

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CHAPTER V. LIBERTY AND EQUALITY

With regard to Paine's earliest publication there has been needless confusion. In his third Crisis he says to Lord Howe: "I have likewise an aversion to monarchy, as being too debasing to the dignity of man; but I never troubled others with my notions till very lately, nor ever published a syllable in England in my life." It has been alleged that this is inconsistent with his having written in 1772 "The Case of the Officers of Excise." But this, though printed (by William Lee of Lewes) was not published until 1793. It was a document submitted to Parliament, but never sold. The song on Wolfe, and other poetical pieces, though known to the Headstrong Club in Lewes, were first printed in Philadelphia.*

* Mr. W. H. Burr maintains that Paine wrote in the English
Crisis (1775) under the name of "Casca." As Casca's articles
bear intrinsic evidence of being written in London—such as
his treating as facts General Gage's fictions about
Lexington—the theory supposes Paine to have visited England
in that year. But besides the facts that Rush had an
interview with Paine near the middle of March, and Franklin
in October, the accounts of Aitkin, preserved in
Philadelphia, show payments to Paine in May, July, and
August, 1775. As Mr. Burr's further theory, that Paine wrote
the letters of Junius, rests largely on the identification
with "Casca," it might be left to fall with disproof of the
latter. It is but fair, however, to the labors of a
courageous writer, and to the many worthy people who have
adopted his views, to point out the impossibilities of their
case. An able summary of the facts discoverable concerning
the personality of Junius, in Macaulay's "Warren Hastings,"
says: "As to the position, pursuits, and connexions of
Junius, the following are the most important facts which can
be considered as clearly proved: first, that he was
acquainted with the technical forms of the Secretary of
State's office; secondly, that he was intimately acquainted
with the business of the War Office; thirdly, that he,
during the year 1770, attended debates in the House of
Lords, and took notes of speeches, particularly of the
speeches of Lord Chatham; fourthly, that he bitterly
resented the appointment of Mr. Chamier to the place of
Deputy Secretary of War; fifthly, that he was bound by some
strong tie to the first Lord Holland."

Now during the period of Junius' letters (Jan. 21, 1769, to Jan. 21, 1772) Paine was occupied with his laborious duties as exciseman at Lewes, and with the tobacco mill from which he vainly tried to extort a living for himself and wife, and her mother. Before that period there was no time at which Paine could have commanded the leisure or opportunities necessary to master the political and official details known to Junius, even had he been interested in them. He declares that he had no interest in politics, which he regarded as a species of "jockeyship." How any one can read a page of Junius and then one of Paine, and suppose them from the same pen appears to me inconceivable. Junius is wrapped up in the affairs of Lord This and Duke That, and a hundred details. I can as easily imagine Paine agitated with the movements of a battle of chessmen. But apart from this, the reader need only refer to the facts of his life before coming to America to acquit him of untruth in saying that he had published nothing in England, and that the cause of America made him an author.

In America Wolfe again rises before Paine's imagination. In the Pennsylvania Journal, January 4th, appears a brief "Dialogue between General Wolfe and General Gage in a Wood near Boston." Wolfe, from the Elysian Fields, approaches Gage with rebuke for the errand on which he has come to America, and reminds him that he is a citizen as well as a soldier. "If you have any regard for the glory of the British name, and if you prefer the society of Grecian, Roman, and British heroes in the world of spirits to the company of Jeffries, Kirk, and other royal executioners, I conjure you immediately to resign your commission."

Although this "Dialogue" was the first writing of Paine published, it was not the first written for publication. The cause that first moved his heart and pen was that of the negro slave. Dr. Rush's date of his meeting with Paine, 1773,—a year before his arrival,—is one of a number of errors in his letter, among these being his report that Paine told him the antislavery essay was the first thing he had ever published. Paine no doubt told him it was the first thing he ever wrote and offered for publication; but it was not published until March 8th. Misled by Rush's words, Paine's editors and our historians of the antislavery movement have failed to discover this early manifesto of abolitionism. It is a most remarkable article. Every argument and appeal, moral, religious, military, economic, familiar in our subsequent anti-slavery struggle, is here found stated with eloquence and clearness. Having pointed out the horrors of the slave trade and of slavery, he combats the argument that the practice was permitted to the Jews. Were such a plea allowed it would justify adoption of other Jewish practices utterly unlawful "under clearer light." The Jews indeed had no permission to enslave those who never injured them, but all such arguments are unsuitable "since the time of reformation came under Gospel light. All distinctions of nations, and privileges of one above others, are ceased. Christians are taught to account all men their neighbours; and love their neighbours as themselves; and do to all men as they would be done by; to do good to all men; and man-stealing is ranked with enormous crimes." Bradford might naturally hesitate some weeks before printing these pointed reproofs. "How just, how suitable to our crime is the punishment with which Providence threatens us? We have enslaved multitudes, and shed much innocent blood, and now are threatened with the same." In the conclusion, a practical scheme is proposed for liberating all except the infirm who need protection, and settling them on frontier lands, where they would be friendly protectors instead of internal foes ready to help any invader who may offer them freedom.

This wonderful article is signed "Justice and Humanity." Thomas Paine's venture in this direction was naturally welcomed by Dr. Rush, who some years before had written a little pamphlet against the slave trade, and deploring slavery, though he had not proposed or devised any plan for immediate emancipation. Paine's paper is as thorough as Garrison himself could have made it. And, indeed, it is remarkable that Garrison, at a time when he shared the common prejudices against Paine, printed at the head of his Liberator a motto closely resembling Paine's. The motto of Paine was: "The world is my country, my religion is to do good"; that of the Liberator: "Our country is the world, our countrymen are all mankind." Garrison did characteristic justice to Paine when he had outgrown early prejudices against him.* On April 12th, thirty-five days after Paine's plea for emancipation, the first American Antislavery Society was formed, in Philadelphia.

* It will be seen by the "Life of William Lloyd Garrison,"
i., p. 219, and iii., p. 145, that Mr. Garrison did not know
of Paine's motto ("Rights of Man," i., chap. v.). His review
of Paine's works appeared November, 1845. The
Liberator first appeared January 1, 1831.

Although the dialogue between Wolfe and Gage (January 4th) shows that Paine shared the feeling of America, the earlier numbers of his Pennsylvania Magazine prove his strong hope for reconciliation. That hope died in the first collision; after Lexington he knew well that separation was inevitable. A single sentence in the magazine intimates the change. The April number, which appeared soon after the "Lexington massacre," contains a summary of Chatham's speech, in which he said the crown would lose its lustre if "robbed of so principal a jewel as America." Paine adds this footnote: "The principal jewel of the crown actually dropt out at the coronation." There was probably no earlier printed suggestion of independence by any American.*

* The London Chronicle, of October 25, 1774, printed Major
Cartwright's "American Independence the Interest and Glory
of Great Britain," and it was reprinted in the Pennsylvania
Journal. Although it has little relation to the form in
which the question presently suggested itself, the article
is interesting as an indication that separation was then
more talked of in England than in America. Twelve years
before the Revolution a pamphlet in favor of separation was
written by Josiah Tucker of Bristol, England. Then as now
colonists were more loyal than the English at home.

There are three stages in the evolution of the Declaration of Independence. The colonies reached first the resolution of resistance, secondly of separation, and thirdly of republicanism.

In the matter of resistance the distribution of honors has been rather literary than historical. In considering the beginnings of the Revolution our minds fly at once to the Tea-party in Boston harbor, then to Lexington, where seven Massachusetts men fell dead, and seven years of war followed. But two years before the tea was thrown overboard, and four years before the Lexington massacre, North Carolinians had encountered British troops, had left two hundred patriots fallen, and seen their leaders hanged for treason. Those earliest martyrs are almost forgotten because, in the first place, North Carolina produced no historians, poets, magazines, to rehearse their story from generation to generation. In the second place, the rebellion which Governor Tryon crushed at Alamance, though against the same oppressions, occurred in 1771, before the colonies had made common cause. Governmental anachronisms have a tendency to take refuge in colonies. Had Great Britain conceded to Americans the constitutional rights of Englishmen there could have been no revolution. Before the time of George III. British governors had repeatedly revived in America prerogatives extinct in England, but the colonists had generally been successful in their appeals to the home government. Even in 1774 the old statesmen in America had not realized that a king had come who meant to begin in America his mad scheme of governing as well as reigning. When, in September, 1774, the first Continental Congress assembled, its members generally expected to settle the troubles with the "mother country" by petitions to Parliament. There is poetic irony in the fact that the first armed resistance to royal authority in America was by the North Carolina "Regulators." On the frontiers, before official courts were established, some kind of law and order had to be maintained, and they were protected by a volunteer police called "Regulators." In the forests of Virginia, two hundred years ago, Peter Lynch was appointed judge by his neighbors because of his wisdom and justice, and his decisions were enforced by "Regulators." Judge Lynch's honorable name is now degraded into a precedent for the cowardly ruffians who hunt down unarmed negroes, Italians, and Chinamen, and murder them without trial, or after their acquittal. But such was not the case with our frontier courts and "Regulators," which were civilized organizations, though unauthorized. For several years before the Revolution lawful and civilized government in some of the colonies depended on unauthorized administrations. The authorized powers were the "lynchers," as they would now be called, with traditional misrepresentation of Peter Lynch. The North Carolina Regulators of 1771 were defending the English constitution against a king and a governor acting as lawlessly as our vile lynchers and "White Caps." It was remarked, by Paine among others that after the royal authority was abolished, though for a long time new governments were not established, "order and harmony were preserved as inviolate as in any country in Europe."*

* "The Rights of Man," part ii., chapter i.

In the dialogue between Wolfe and Gage, Paine writes as an Englishman; he lays no hand on the constitution, nor considers the sovereign involved in ministerial iniquities. Apart from his Quaker sentiments he felt dismay at a conflict which interrupted his lucrative school, and the literary opportunities afforded by his magazine. "For my own part," he wrote to Franklin, "I thought it very hard to have the country set on fire about my ears almost the moment I got into it." And indeed there was a general disgust among the patriots during the year 1775, while as yet no great aim or idea illumined the smoke of battle. They were vehemently protesting that they had no wish for separation from England, just as in the beginning of our civil war leading Unionists declared that they would not interfere with slavery. In March, 1775, Franklin maintained the assurance he had given Lord Chatham in the previous year, that he had never heard in America an expression in favor of independence, "from any person drunk or sober." Paine says that on his arrival he found an obstinate attachment to Britain; "it was at that time a kind of treason to speak against it." "Independence was a doctrine scarce and rare even towards the conclusion of the year 1775." In May, George Washington, on his way to Congress, met the Rev. Jonathan Boucher, in the middle of the Potomac; while their boats paused, the clergyman warned his friend that the path on which he was entering might lead to separation from England. "If you ever hear of my joining in any such measures," said Washington, "you have my leave to set me down for everything wicked."* Although Paine, as we shall see, had no reverence for the crown, and already foresaw American independence, he abhorred the method of war. In the first number of his magazine he writes: "The speeches of the different governors pathetically lament the present distracted state of affairs. Yet they breathe a spirit of mildness as well as tenderness, and give encouragement to hope that some happy method of accommodation may yet arise."

* Notes and Queries (Eng.), series 3 and 5. See also in
Lippincotts Maga-rine, May, 1889, my paper embodying the
correspondence of Washington and Boucher.

But on April 19th came the "massacre at Lexington," as it was commonly called. How great a matter is kindled by a small fire! A man whose name remains unknown, forgetful of Captain Parker's order to his minute-men not to fire until fired on, drew his trigger on the English force advancing to Concord; the gun missed fire, but the little flash was answered by a volley; seven men lay dead. In the blood of those patriots at Lexington the Declaration of Independence was really written. From town-meetings throughout the country burning resolutions were hurled on General Gage in Boston, who had warned Major Pitcairn, commander of the expedition, not to assume the offensive. From one county, Mecklenburg, North Carolina, were sent to Congress twenty resolutions passed by its committee, May 31st, declaring "all laws and commissions confirmed by or derived from the authority of the King and Parliament are anulled and vacated," and that, "whatever person shall hereafter receive a commission from the crown, or attempt to exercise any such commission heretofore received, shall be deemed an enemy to his country."*

* These resolutions further organized a provisional
government to be in force until "the legislative body of
Great Britain resign its unjust and arbitrary pretensions
with respect to America." In 1819 a number of witnesses
stated that so early as May 20th Mecklenburg passed an
absolute Declaration of Independence, and it is possible
that, on receipt of the tidings from Lexington, some popular
meeting at Charlottetown gave vent to its indignation in
expressions, or even resolutions, which were tempered by the
County Committee eleven days later. The resolutions
embodying the supposititious "Declaration," written out
(1800) from memory by the alleged secretary of the meeting
(Dr. Joseph McKnitt Alexander), are believed by Dr. Welling
to be "an honest effort to reproduce, according to the best
of his recollection, the facts and declarations contained in
the genuine manuscripts of May 31, after that manifesto had
been forgotten."—(North American Review, April, 1874.) But
the testimony is very strong in favor of two sets of
resolutions.

Many years after the independence of America had been achieved, William Cobbett, on his return to England after a long sojourn in the United States, wrote as follows:

"As my Lord Grenville introduced the name of Burke, suffer me, my Lord, to introduce that of a man who put this Burke to shame, who drove him off the public stage to seek shelter in the pension list, and who is now named fifty million times where the name of the pensioned Burke is mentioned once. The cause of the American colonies was the cause of the English Constitution, which says that no man shall be taxed without his own consent.... A little thing sometimes produces a great effect; an insult offered to a man of great talent and unconquerable perseverance has in many instances produced, in the long run, most tremendous effects; and it appears to me very clear that some beastly insults, offered to Mr. Paine while he was in the Excise in England, was the real cause of the Revolution in America; for, though the nature of the cause of America was such as I have before described it; though the principles were firm in the minds of the people of that country; still, it was Mr. Paine, and Mr. Paine alone, who brought those principles into action."

In this passage Cobbett was more epigrammatic than exact. Paine, though not fairly treated, as we have seen, in his final dismissal from the excise, was not insulted. But there is more truth in what Cobbett suggests as to Paine's part than he fully realized. Paine's unique service in the work of independence may now be more clearly defined. It was that he raised the Revolution into an evolution. After the "Lexington massacre" separation was talked of by many, but had it then occurred America might have been another kingdom. The members of Congress were of the rich conservative "gentry," and royalists. Had he not been a patriot, Peyton Randolph, our first president, would probably have borne a title like his father, and Washington would certainly have been knighted. Paine was in the position of the abolitionists when the secession war began. They also held peace principles, and would have scorned a war for the old slave-holding union, as Paine would have scorned a separation from England preserving its political institutions. The war having begun, and separation become probable, Paine hastened to connect it with humanity and with republicanism. As the abolitionists resolved that the secession war should sweep slavery out of the country, Paine made a brave effort that the Revolution should clear away both slavery and monarchy. It was to be in every respect a new departure for humanity. So he anticipated the Declaration of Independence by more than eight months with one of his own, which was discovered by Moreau in the file of the Pennsylvania Journal, October 18th.*

* Mr. Moreau mentions it as Paine's in his MS. notes in a
copy of Cheetham's book, now owned by the Pennsylvania
Historical Society. No one familiar with Paine's style at
the time can doubt its authorship.

"A SERIOUS THOUGHT.

"When I reflect on the horrid cruelties exercised by Britain in the East Indies—How thousands perished by artificial famine—How religion and every manly principle of honor and honesty were sacrificed to luxury and pride—When I read of the wretched natives being blown away, for no other crime than because, sickened with the miserable scene, they refused to fight—When I reflect on these and a thousand instances of similar barbarity, I firmly believe that the Almighty, in compassion to mankind, will curtail the power of Britain.

"And when I reflect on the use she hath made of the discovery of this new world—that the little paltry dignity of earthly kings hath been set up in preference to the great cause of the King of kings—That instead of Christian examples to the Indians, she hath basely tampered with their passions, imposed on their ignorance, and made them the tools of treachery and murder—And when to these and many other melancholy reflections I add this sad remark, that ever since the discovery of America she hath employed herself in the most horrid of all traffics, that of human flesh, unknown to the most savage nations, hath yearly (without provocation and in cold blood) ravaged the hapless shores of Africa, robbing it of its unoffending inhabitants to cultivate her stolen dominions in the West—When I reflect on these, I hesitate not for a moment to believe that the Almighty will finally separate America from Britain. Call it Independancy or what you will, if it is the cause of God and humanity it will go on.

"And when the Almighty shall have blest us, and made us a people dependent only upon him, then may our first gratitude be shown by an act of continental legislation, which shall put a stop to the importation of Negroes for sale, soften the hard fate of those already here, and in time procure their freedom.

"Humanus."

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CHAPTER VI. "COMMON SENSE"

In furrows ploughed deep by lawless despotism, watered with blood of patriots, the Thetford Quaker sowed his seed—true English seed. Even while he did so he was suspected of being a British spy, and might have been roughly handled in Philadelphia had it not been for Franklin. Possibly this suspicion may have arisen from his having, in the antislavery letter, asked the Americans "to consider with what consistency or decency they complain so loudly of attempts to enslave them, while they hold so many thousands in slavery." Perfectly indifferent to this, Paine devoted the autumn of 1775 to his pamphlet "Common Sense," which with the new year "burst from the press with an effect which has rarely been produced by types and paper in any age or country." So says Dr. Benjamin Rush, and his assertion, often quoted, has as often been confirmed.

Of the paramount influence of Paine's "Common Sense" there can indeed be no question.* It reached Washington soon after tidings that Norfolk, Virginia, had been burned (Jan. 1st) by Lord Dunmore, as Falmouth (now Portland), Maine, had been, Oct 17, 1775, by ships under Admiral Graves.

* "This day was published, and is now selling by Robert
Bell, in Third Street, [Phil.] price two shillings, 'Common
Sense,' addressed to the inhabitants of North America."—
Pennsylvania Journal, Jan. 10, 1776.

The General wrote to Joseph Reed, from Cambridge, Jan. 31st: "A few more of such flaming arguments as were exhibited at Falmouth and Norfolk, added to the sound doctrine and unanswerable reasoning contained in the pamphlet 'Common Sense,' will not leave numbers at a loss to decide upon the propriety of separation."*

Henry Wisner, a New York delegate in Congress, sent the pamphlet to John McKesson, Secretary of the Provincial Congress sitting in New York City, with the following note: "Sir, I have only to ask the favour of you to read this pamphlet, consulting Mr. Scott and such of the Committee of Safety as you think proper, particularly Orange and Ulster, and let me know their and your opinion of the general spirit of it. I would have wrote a letter on the subject, but the bearer is waiting." In pursuance of this General Scott suggested a private meeting, and McKesson read the pamphlet aloud. New York, the last State to agree to separation, was alarmed by the pamphlet, and these leaders at first thought of answering it, but found themselves without the necessary arguments. Henry Wisner, however, required arguments rather than orders, and despite the instructions of his State gave New York the honor of having one name among those who, on July 4th, voted for independence.** Joel Barlow, a student in Yale College at the beginning of the Revolution, has borne testimony to the great effect of Paine's pamphlet, as may be seen in his biography by Mr. Todd.

* "The Writings of George Washington." Collected and edited
by Wotthington Chauncey Ford, vol. iii., p. 396.
** Mag. Am. Hist., July, 1880, p. 62, and Dec., 1888, p.
479. The Declaration passed on July 4th was not signed until
Aug. 2d, the postponement being for the purpose of removing
the restrictions placed by New York and Maryland on their
delegates. Wisner, the only New York delegate who had voted
for the Declaration, did not return until after the recess.
In Trumbull's picture at the Capitol Thomas Stone, a signer
for Maryland, is left out, and Robert Livingston of New York
is included, though he did not sign it.

An original copy of Paine's excise pamphlet (1792) in my possession contains a note in pencil, apparently contemporary, suggesting that the introduction was written by Barlow. In this introduction—probably by Barlow, certainly by a competent observer of events in America—it is said:

"On this celebrated publication ['Common Sense'], which has received the testimony of praise from the wise and learned of different nations, we need only remark (for the merit of every work should be judged by its effect) that it gave spirit and resolution to the Americans, who were then wavering and undetermined, to assert their rights, and inspired a decisive energy into their counsels: we may therefore venture to say, without fear of contradiction, that the great American cause owed as much to the pen of Paine as to the sword of Washington."*

* And yet—such was the power of theological intimidation—
even heretical Barlow could find no place for Paine in his
Columbiad(1807).

Edmund Randolph, our first Attorney-General, who had been on Washington's staff in the beginning of the war, and conducted much of his correspondence, ascribed independence primarily to George III., but next to "Thomas Paine, an Englishman by birth, and possessing an imagination which happily combined political topics, poured forth in a style hitherto unknown on this side of the Atlantic, from the ease with which it insinuated itself into the hearts of the people who were unlearned, or of the learned."* This is from a devout churchman, writing after Paine's death. Paine's malignant biographer, Cheetham (1809), is constrained to say of "Common Sense": "Speaking a language which the colonists had felt but not thought, its popularity, terrible in its consequences to the parent country, was unexampled in the history of the press."**

* Randolph's "History" (MS.), a possession of the Virginia
Historical Society, has been confided to my editorial care
for publication.
** See also the historians, Ramsay (Rev., i., p. 336,
London, 1793), Gordon (Rev., ii., p. 78, New York, 1794),
Bryant and Gay (U. S., iii., p. 471, New York, 1879).

Let it not be supposed that Washington, Franklin, Jefferson, Randolph, and the rest, were carried away by a meteor. Deep answers only unto deep. Paine's ideas went far because they came far. He was the authentic commoner, representing English freedom in the new world. There was no dreg in the poverty of his people that he had not tasted, no humiliation in their dependence, no outlook of their hopelessness, he had not known, and with the addition of intellectual hungers which made his old-world despair conscious. The squalor and abjectness of Thetford, its corporation held in the hollow of Grafton's hand, its members of Parliament also, the innumerable villages equally helpless, the unspeakable corruptions of the government, the repeated and always baffled efforts of the outraged people for some redress,—these had been brought home to Paine in many ways, had finally driven him to America, where he arrived on the hour for which none had been so exactly and thoroughly trained. He had thrown off the old world, and that America had virtually done the same, constituted its attraction for him. In the opening essay in his magazine, written within a month of his arrival in the country (Nov. 30, 1774), Paine speaks of America as a "nation," and his pregnant sentences prove how mature the principles of independence had become in his mind long before the outbreak of hostilities.

"America has now outgrown the state of infancy. Her strength and commerce make large advances to manhood; and science in all its branches has not only blossomed, but even ripened upon the soil. The cottages as it were of yesterday have grown to villages, and the villages to cities; and while proud antiquity, like a skeleton in rags, parades the streets of other nations, their genius, as if sickened and disgusted with the phantom, comes hither for recovery.... America yet inherits a large portion of her first-imported virtue. Degeneracy is here almost a useless word. Those who are conversant with Europe would be tempted to believe that even the air of the Atlantic disagrees with the constitution of foreign vices; if they survive the voyage they either expire on their arrival, or linger away in an incurable consumption. There is a happy something in the climate of America which disarms them of all their power both of infection and attraction."

In presently raising the standard of republican independence, Paine speaks of separation from England as a foregone conclusion. "I have always considered the independency of this continent as an event which sooner or later must arrive." Great Britain having forced a collision, the very least that America can demand is separation.

"The object contended for ought always to bear some just proportion to the expence. The removal of North, or the whole detestable junto, is a matter unworthy the millions we have expended. A temporary stoppage of trade was an inconvenience which would have sufficiently balanced the repeal of all the acts complained of, had such repeals been obtained; but if the whole Continent must take up arms, if every man must be a soldier, 't is scarcely worth our while to fight against a contemptible ministry only. Dearly, dearly do we pay for the repeal of the acts, if that is all we fight for; for, in a just estimation, 't is as great a folly to pay a Bunker-hill price for law as for land.... It would be policy in the king, at this time, to repeal the acts for the sake of reinstating himself in the government of the provinces, in order that he may accomplish by craft and subtlety, in the long run, what he cannot do by force and violence in the short one. Reconciliation and ruin are nearly related."

Starting with the lowest demand, separation, Paine shows the justice and necessity of it lying fundamentally in the nature of monarchy as represented by Great Britain, and the potential republicanism of colonies composed of people from all countries. The keynote of this is struck in the introduction. The author withholds his name "because the object of attention is the Doctrine itself, not the Man "; and he affirms, "the cause of America is in a great measure the cause of all mankind."

No other pamphlet published during the Revolution is comparable with "Common Sense" for interest to the reader of to-day, or for value as an historical document. Therein as in a mirror is beheld the almost incredible England, against which the colonies contended. And therein is reflected the moral, even religious, enthusiasm which raised the struggle above the paltriness of a rebellion against taxation to a great human movement,—a war for an idea. The art with which every sentence is feathered for its aim is consummate.

The work was for a time generally attributed to Franklin. It is said the Doctor was reproached by a loyal lady for using in it such an epithet as "the royal brute of Britain." He assured her that he had not written the pamphlet, and would never so dishonor the brute creation.

In his letter to Cheetham (1809) already referred to, Dr. Rush claims to have suggested the work to Paine, who read the sheets to him and also to Dr. Franklin. This letter, however, gives so many indications of an enfeebled memory, that it cannot be accepted against Paine's own assertion, made in the year following the publication of "Common Sense," when Dr. Rush and Dr. Franklin might have denied it.

"In October, 1775, Dr. Franklin proposed giving me such materials as were in his hands towards completing a history of the present transactions, and seemed desirous of having the first volume out the next spring. I had then formed the outlines of 'Common Sense,' and finished nearly the first part; and as I supposed the doctor's design in getting out a history was to open the new year with a new system, I expected to surprise him with a production on that subject much earlier than he thought of; and without informing him of what I was doing, got it ready for the press as fast as I conveniently could, and sent him the first pamphlet that was printed off."

On the other hand, Paine's memory was at fault when he wrote (December 3, 1802): "In my publications, I follow the rule I began with in 'Common Sense.' that is, to consult nobody, nor to let anybody see what I write till it appears publicly." This was certainly his rule, but in the case of "Common Sense" he himself mentions (Penn. Jour., April 10, 1776) having shown parts of the MS. to a "very few." Dr. Rush is correct in his statement that Paine had difficulty in finding "a printer who had boldness enough to publish it," and that he (Rush) mentioned the pamphlet to the Scotch bookseller, Robert Bell. For Bell says, in a contemporary leaflet: "When the work was at a stand for want of a courageous Typographer, I was then recommended by a gentleman nearly in the following words: 'There is Bell, he is a Republican printer, give it to him, and I will answer for his courage to print it.'" Dr. Rush probably required some knowledge of the contents of the pamphlet before he made this recommendation.

That Dr. Rush is mistaken in saying the manuscript was submitted to Franklin, and a sentence modified by him, is proved by the fact that on February 19th, more than a month after the pamphlet appeared, Franklin introduced Paine to Gen. Charles Lee with a letter containing the words, "He is the reputed and, I think, the real author of 'Common sense.'" Franklin could not have thus hesitated had there been in the work anything of his own, or anything he had seen. Beyond such disclosures to Dr. Rush, and one or two others, as were necessary to secure publication, Paine kept the secret of his authorship as long as he could. His recent arrival in the country might have impaired the force of his pamphlet.

The authorship of "Common Sense" was guessed by the "Tory" President of the University of Philadelphia, the Rev. William Smith, D.D., who knew pretty well the previous intellectual resources of that city. Writing under the name of "Cato" he spoke of "the foul pages of interested writers, and strangers intermeddling in our affairs." To which "The Forester" (Paine) answers: "A freeman, Cato, is a stranger nowhere,—a slave, everywhere."*

* "The writer of 'Common Sense' and 'The Forester' is the
same person. His name is Paine, a gentleman about two years
ago from England,—a man who, General Lee says, has genius
in his eyes."—John Adams to his wife.

The publication of "Common Sense" had been followed by a number of applauding pamphlets, some of them crude or extravagant, from Bell's press. "Cato" was anxious to affiliate these "additional doses" on the author of "Common Sense," who replies:

"Perhaps there never was a pamphlet, since the use of letters were known, about which so little pains were taken, and of which so great a number went off in so short a time. I am certain that I am within compass when I say one hundred and twenty thousand. The book was turned upon the world like an orphan to shift for itself; no plan was formed to support it, neither hath the author ever published a syllable on the subject from that time till after the appearance of Cato's fourth letter."

This letter of "The Forester" is dated April 8th (printed on the 10th). "Common Sense," published January 10th, had, therefore, in less than three months, gained this sale. In the end probably half a million copies were sold. In reply to "Cato's" sneer about "interested writers," Paine did not announce the fact that he had donated the copyright to the States for the cause of independence. It was sold at two shillings, and the author thus gave away a fortune in that pamphlet alone. It never brought him a penny; he must even have paid for copies himself, as the publisher figured up a debt against him, on account of "Common Sense," for £29 12s. 1d. Notwithstanding this experience and the popularity he had acquired, Paine also gave to the States the copyright of his Crisis (thirteen numbers), was taunted by Tories as a "garreteer," ate his crust contentedly, peace finding him a penniless patriot, who might easily have had fifty thousand pounds in his pocket.

The controversy between "Cato" and "The Forester" was the most important that preceded the Declaration of Independence. The president of the University represented "Toryism" in distress. The "massacre at Lexington" disabled him from justifying the government, which, however, he was not prepared to denounce. He was compelled to assume the tone of an American, while at the same time addressing his appeal "To the People of Pennsylvania," trying to detach its non-resident Quakers and its mercantile interest from sympathy with the general cause. Having a bad case, in view of Lexington, he naturally resorted to abuse of the plaintiff's attorney. He soon found that when it came to Quaker sentiment and dialect, his unknown antagonist was at home.

The Life Of Thomas Paine, Vol. 1. (of 2) / With A History of His Literary, Political and Religious Career in America France, and England; to which is added a Sketch of Paine by William Cobbett

THE LIFE OF THOMAS PAINE

WITH A HISTORY OF HIS LITERARY, POLITICAL AND RELIGIOUS CAREER IN AMERICA FRANCE, AND ENGLAND

By Moncure Daniel Conway

To Which Is Added A Sketch Of Paine By William Cobbett

VOLUME I. (of II)
1893

Contents

PREFACE TO THIRD EDITION.

PREFACE.

THE LIFE OF THOMAS PAINE.

CHAPTER I. EARLY INFLUENCES

CHAPTER II. EARLY STRUGGLES

CHAPTER III. DOMESTIC TROUBLE

{1774}

CHAPTER IV. THE NEW WORLD

{1775}

On March 4, 1775, Paine writes Franklin from Philadelphia:

CHAPTER V. LIBERTY AND EQUALITY

{1776}

CHAPTER VI. "COMMON SENSE"

The Life Of Thomas Paine, Vol. 1. (of 2) / With A History of His Literary, Political and Religious Career in America France, and England; to which is added a Sketch of Paine by William Cobbett

THE LIFE OF THOMAS PAINE

WITH A HISTORY OF HIS LITERARY, POLITICAL AND RELIGIOUS CAREER IN AMERICA FRANCE, AND ENGLAND

By Moncure Daniel Conway

To Which Is Added A Sketch Of Paine By William Cobbett

VOLUME I. (of II)1893

Contents

PREFACE TO THIRD EDITION.

PREFACE.

THE LIFE OF THOMAS PAINE.

CHAPTER I. EARLY INFLUENCES

CHAPTER II. EARLY STRUGGLES

CHAPTER III. DOMESTIC TROUBLE

{1774}

CHAPTER IV. THE NEW WORLD

{1775}

On March 4, 1775, Paine writes Franklin from Philadelphia:

CHAPTER V. LIBERTY AND EQUALITY

{1776}

CHAPTER VI. "COMMON SENSE"

VOLUME I. (of II)
1893