The American Crisis

Thomas Paine

• Publisher: Madison & Adams Press
• Year: 2019
• ISBN:
  9788027304783
• Topic: Geschichte
• Subtopic: Frühe amerikanische Geschichte

The American Crisis is a pamphlet series contemporaneous with the early parts of the American Revolution. Their main purpose was to inspire colonists to support the American Revolutionary War. Paine's writings bolstered the morale of the American colonists, appealed to the English people's consideration of the war, clarified the issues at stake in the war, and denounced the advocates of a negotiated peace.

The Life Of Thomas Paine
by Moncure D. Conway

Table of Contents

VOLUME I.

VOLUME II.

VOLUME I.

Table of Contents

Preface

Chapter I. Early Influences

Chapter II. Early Struggles

Chapter III. Domestic Trouble

{1774}

Chapter IV. The New World

{1775}

Chapter V. Liberty And Equality

{1776}

Chapter VI. "Common Sense"

Chapter VII. Under The Banner Of Independence

{1777}

Chapter VIII. Soldier And Secretary

{1778}

Chapter IX. French Aid, And The Paine-deane Controversy.

{1779}

Chapter X. A Story By Gouverneur Morris

CHAPTER XI. Cause, Country, Self

{1780}

Chapter XII. A Journey To France

{1781}

Chapter XIII. The Muzzled Ox Treading Out The Grain.

{1782}

{1783}

CHAPTER XIV. Great Washington And Poor Paine

{1784}

{1785}

Chapter XV. Pontifical And Political Inventions

{1786}

{1787}

Chapter XVI. Returning To The Old Home

{1788}

Chapter XVII. A British Lion With An American Heart

{1789}

Chapter XVIII. Paine's Letters To Jefferson In Paris

Chapter XIX. The Key Of The Bastille

{1790}

Chapter XX. "the Rights Of Man"

{1791}

Part I. of "The Rights of Man" was printed by Johnson in time for the

Chapter XXI. Founding The European Republic

{1792}

Chapter XXII. The Right Of Evolution

Chapter XXIII. The Deputy For Calais In The Convention

Chapter XXIV. Outlawed In England

Preface

Table of Contents

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 ...