Common Sense. Thomas Paine
Читать онлайн книгу.
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.1
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.2 On April 12th, thirty-five days after Paine's plea for emancipation, the first American Antislavery Society was formed, in Philadelphia.
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.3
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."4
In the dialogue between Wolfe and Gage, Paine writes as