Common Sense. Thomas Paine
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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?"
{1775}
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