Thomas Paine.

By Robert Green Ingersoll

With His Name Left Out, the History of
Liberty Cannot be Written.

To speak the praises of the brave and thoughtful dead, is to me a labor of gratitude and love.

Through all the centuries gone, the mind of man has been beleaguered by the mailed hosts of superstition. Slowly and painfully has advanced the army of deliverance.  Hated by those they wished to rescue, despised by those they were dying to save, these grand soldiers, these immortal deliverers, have fought without thanks, labored without applause, suffered without pity, and they have died execrated and abhorred.  For the good of mankind they accepted isolation, poverty, and calumny.  They gave up all, sacrificed all, lost all but truth and self-respect.

One of the bravest soldiers in this army was Thomas Paine; and for one, I feel indebted to him for the liberty we are enjoying this day.  Born among the poor, where children are bur- [begin page 288] dens; in a country where real liberty was unknown; where the privileges of class were guarded with infinite jealousy, and the rights of the individual trampled beneath the feet of priests and nobles; where to advocate justice was treason; where intellectual freedom was Infidelity.  It is wonderful that the idea of true liberty ever entered his brain.

Poverty was his mother -- Necessity his master.

He had more brains than books; more sense than education; more courage than politeness; more strength than polish.  He had no veneration for old mistakes -- no admiration for ancient lies.  He loved the truth for the truth's sake, and for man's sake.  He saw oppression on every hand; injustice everywhere; hypocrisy at the altar, venality on the bench, tyranny on the throne; and with a splendid courage he espoused the cause of the weak against the strong, of the enslaved many against the titled few.

In England he was nothing.  He belonged to the lower classes.  There was no avenue open for him.  The people hugged their chains, and the whole power of the government was ready to crush any man who endeavored to strike a blow for the right.  [begin page 289]

At the age of thirty-seven, Thomas Paine left England for America, with the high hope of being instrumental in the establishment of a free government.  In his own country he could accomplish nothing.  Those two vultures Church and State – were ready to tear in pieces and devour the heart of any one who might deny their divine right to enslave the world.

Upon his arrival in this country, he found himself possessed of a letter of introduction, signed by another Infidel the illustrious Franklin.  This, and his native genius, constituted his entire capital; and he needed no more.  He found the colonies clamoring for justice; whining about their grievances; upon their knees at the foot of the throne, imploring that mixture of idiocy and insanity, George the III., by the grace of God, for a restoration of their ancient privileges.  They were not endeavouring to become free men but were trying to soften the heart of their master.  They were perfectly willing to make brick if Pharaoh would furnish the straw.  The colonists wished for, hoped for, and prayed for reconciliation.  They did not dream of independence.

Paine gave to the world his "Common Sense" It was the first argument for separation, the first [begin page 290] assault upon the British form of government, the first blow for a republic, and it aroused our fathers like a trumpet's blast.

He was the first to perceive the destiny of the New World.

No other pamphlet ever accomplished such wonderful results.  It was filled with argument, reason, persuasion, and unanswerable logic.  It opened a new world.  It filled the present with hope and the future with honor.  Everywhere the people responded, and in a few months the Continental Congress declared the colonies free and independent States.

A new nation was born. 

It is simple justice to say that Paine did more to cause the Declaration of Independence than any other man.  Neither should it be forgotten that his attacks upon Great Britain were also attacks upon monarchy; and while he convinced the people that the colonies ought to separate from the mother country, he also proved to them that a free government is the best that can be instituted among men.

In my judgment, Thomas Paine was the best political writer that ever lived.  "What he wrote was pure nature, and his soul and his pen ever went together."  Ceremony, pageantry, and [begin page 291] all the paraphernalia of power, had no effect upon him.  He examined into the why and wherefore of things.  He was perfectly radical in his mode of thought.  Nothing short of the bedrock satisfied him.  His enthusiasm for what he believed to be right knew no bounds.  During all the dark scenes of the Revolution, never for one moment did he despair.  Year after year his brave words were ringing through the land, and by the bivouac fires the weary soldiers read the inspiring words of "Common Sense," filled with ideas sharper than their swords, and consecrated themselves anew to the cause of Freedom.

Paine was not content with having aroused the spirit of independence, but he gave every energy of his soul to keep that spirit alive. He was with the army.  He shared its defeats, its dangers, and its glory.  When the situation became desperate, when gloom settled upon all, he gave them the "CRISIS."  It was a cloud by day and a pillar of fire by night, leading the way to freedom, honor, and glory.  He shouted to them, "These are the times that try men souls.  The summer soldier, and the sunshine patriot, will, in this crisis, shrink from the service of his country; but he that stands it now [begin page 292] deserves the love and thanks of man and woman."

To those who wished to put the war off to some future day, with a lofty and touching spirit of self-sacrifice he said: “Every generous parent should say, ‘If there must be war let it be in my day, that my child may have peace –‘” To the cry that Americans were rebels, he replied: "He that rebels against reason is a real rebel; but he that in defence of reason rebels against tyranny, has a better title to 'Defender of the Faith' than George III."

Some said it was not to the interest of the colonies to be free.  Paine answered this by saying,  “To know whether it be the interest of the continent to be independent, we need ask only this simple, easy question: ‘Is it the interest of a man to be a boy all his life?’”  He found many who would listen to nothing, and to them he said, "That to argue with a man who has renounced his reason is like giving medicine to the dead."  This sentiment ought to adorn the walls of every orthodox church.

There is a world of political wisdom in this: "England lost her liberty in a long chain of right reasoning from wrong principles"; and there is real discrimination in saying, "The [begin page 293] Greeks and Romans were strongly possessed of the spirit of liberty, but not the principles, for at the time that they were determined not to be slaves themselves, they employed their power to enslave the rest of mankind."

In his letter to the British people, in which he tried to convince them that war was not to their interest, occurs the following passage brimful of common sense: "War never can be the interest of a trading nation any more than quarreling can be profitable to a man in business.  But to make war with those who trade with us is like setting a bull-dog upon a customer at the shop-door."

The writings of Paine fairly glitter with simple, compact, logical statements, that carry conviction to the dullest and most prejudiced.  He had the happiest possible way of putting the case; in asking questions in such a way that they answer themselves, and in stating his premises so clearly that the deduction could not be avoided.

Day and night he labored for America; month after month, year after year, he gave himself to the Great Cause, until there was "a government of the people and for the people," and until the banner of the stars floated over [begin page 294] a continent redeemed, and consecrated to the happiness of mankind.

At the close of the Revolution, no one stood higher in America than Thomas Paine.  The best, the wisest, the most patriotic, were his friends and admirers; and had he been thinking only of his own good he might have rested from his toils and spent the remainder of his life in comfort and in ease.  He could have been what the world is pleased to call "respectable."  He could have died surrounded by clergymen, warriors and statesmen.  At his death there would have been an imposing funeral, miles of carriages, civic societies, salvos of artillery, a nation in mourning, and, above all, a splendid monument covered with lies.

He chose rather to benefit mankind.

At that time the seeds sown by the great Infidels were beginning to bear fruit in France.  The people were beginning to think.

The Eighteenth Century was crowning its gray hairs with the wreath of Progress.

On every hand Science was bearing testimony against the Church.  Voltaire had filled Europe with light; D'Holbach was giving to the elite of Paris the principles contained in his "System of Nature."  The Encyclopedists had attacked su- [begin page 295] perstition with information for the masses.  The foundation of things began to be examined.  A few had the courage to keep their shoes on and let the bush burn.  Miracles began to get scarce.  Everywhere the people began to inquire.  America had set an example to the world.  The word Liberty was in the mouths of men, and they began to wipe the dust from their knees.

The dawn of a new day had appeared.

Thomas Paine went to France.  Into the new movement he threw all his energies.  His fame had gone before him, and he was welcomed as a friend of the human race, and as a champion of free
government. 

He had never relinquished his intention of pointing out to his countrymen the defects, absurdities and abuses of the English government.  For this purpose he composed and published his greatest political work, "The Rights of Man."  This work should be read by every man and woman.  It is concise, accurate, natural, convincing, and unanswerable.  It shows great thought; an intimate knowledge of the various forms of government; deep insight into the very springs of human action, and a courage that compels respect and admiration.  The most difficult political problems are solved in a few sentences.  The  [begin page 296] venerable arguments in favor of wrong are refuted with a question -- answered with a word.  For forcible illustration, apt comparison, accuracy and clearness of statement, and absolute thoroughness, it has never been excelled.

The fears of the administration were aroused, and Paine was prosecuted for libel and found guilty; and yet there is not a sentiment in the entire work that will not challenge the admiration of every civilized man.  It is a magazine of political wisdom, an arsenal of ideas, and an honor, not only to Thomas Paine, but to human nature itself.   It could have been written only by the man who had the generosity, the exalted patriotism, the goodness to say, "The world is my country, and to do good my religion."

There is in all the utterances of the world no grander, no sublimer sentiment.  There is no creed that can be compared with it for a moment.  It should be wrought in gold, adorned with jewels, and impressed upon every human heart:  "The world is my country, and to do good my religion."

In 1792, Paine was elected by the department of Calais as their representative in the National Assembly.  So great was his popularity in France that he was selected about the same time [begin page 297] by the people of no less than four departments.

Upon taking his place in the Assembly he was appointed as one of a committee to draft a constitution for France.  Had the French people taken the advice of Thomas Paine there would have been no "reign of terror."  The streets of Paris would not have been filled with blood.  The Revolution would have been the grandest success of the world.  The truth is that Paine was too conservative to suit the leaders of the French Revolution.  They, to a great extent, were carried away by hatred and a desire to destroy.  They had suffered so long, they had borne so much, that it was impossible for them to be moderate in the hour of victory.

Besides all this, the French people had been so robbed by the government, so degraded by the church, that they were not fit material with which to construct a republic.  Many of the leaders longed to establish a beneficent and just government, but the people asked for revenge.

Paine was filled with a real love for mankind.  His philanthropy was boundless.  He wished to destroy monarchy – not the monarch.  He voted for the destruction of tyranny, and against the death of the king.  He wished to establish a government on a new basis; one that would forget [begin page 298] the past; one that would give privileges to none and protection to all.

In the Assembly, where nearly all were demanding the execution of the king -- where to differ from the majority was to be suspected, and, where to be suspected was almost certain death, Thomas Paine had the courage, the goodness and the justice to vote against death.  To vote against the execution of the king was a vote against his own life.  This was the sublimity of devotion to principle.  For this he was arrested, imprisoned, and doomed to death.

Search the records of the world and you will find but few sublimer acts than that of Thomas Paine voting against the king's death.  He, the hater of despotism, the abhorrer of monarchy, the champion of the rights of man, the republican, accepting death to save the life of a deposed tyrant -- of a throneless king.  This was the last grand act of his political life -- the sublime conclusion of his political career.

All his life he had been the disinterested friend of man.  He had labored -- not for money, not for fame, but for the general good.  He had aspired to no office; had asked no recognition of his services, but had ever been content to labor as a common soldier in the army of Progress. [begin page 299] Confining his efforts to no country, looking upon the world as his field of action, filled with a genuine love for the right, he found himself imprisoned by the very people he had striven to save.

Had his enemies succeeded in bringing him to the block, he would have escaped the calumnies and the hatred of the Christian world.  In this country, at least, he would have ranked with the proudest names.  On the anniversary of the Declaration his name would have been upon the lips of all the orators, and his memory in the hearts of all the people.

Thomas Paine had not finished his career. 

He had spent his life thus far in destroying the power of kings, and now he turned his attention to the priests.  He knew that every abuse had been embalmed in Scripture -- that every outrage was in partnership with some holy text.  He knew that the throne skulked behind the altar, and both behind a pretended revelation from God.  By this time he had found that it was of little use to free the body and leave the mind in chains.  He had explored the foundations of despotism, and had found them infinitely rotten.  He had dug under the throne, and it occurred to him that he would take a look behind the altar.

The result of his investigations was given to [begin page 300] the world in the "Age of Reason" From the moment of its publication he became infamous.  He was calumniated beyond measure.  To slander him was to secure the thanks of the church.  All his services were instantly forgotten, disparaged or denied.  He was shunned as though he had been a pestilence.  Most of his old friends forsook him.  He was regarded as a moral plague, and at the bare mention of his name the bloody hands of the church were raised in horror.  He was denounced as the most despicable of men.

Not content with following him to his grave, they pursued him after death with redoubled fury, and recounted with infinite gusto and satisfaction the supposed horrors of his death-bed; gloried in the fact that he was forlorn and friendless, and gloated like fiends over what they supposed to be the agonizing remorse of his lonely death.

It is wonderful that all his services were thus forgotten.  It is amazing that one kind word did not fall from some pulpit; that some one did not accord to him, at least honesty.  Strange, that in the general denunciation some one did not remember his labor for liberty, his devotion to principle, his zeal for the rights of his fellow-men.  He had, by brave and splendid effort, associated [begin page 301] his name with the cause of Progress.  He had made it impossible to write the history of political freedom with his name left out.  He was one of the creators of light; one of the heralds of the dawn.  He hated tyranny in the name of kings, and in the name of God, with every drop of his noble blood.  He believed in liberty and justice, and in the sacred doctrine of human equality.  Under these divine banners he fought the battle of his life.  In both worlds he offered his blood for the good of man.  In the wilderness of America, in the French Assembly, in the somber cell waiting for death, he was the same unflinching, unwavering friend of his race; the same undaunted champion of universal freedom.  And for this he has been hated; for this the church has violated even his grave.

This is enough to make one believe that nothing is more natural than for men to devour their benefactors.  The people in all ages have crucified and glorified.  Whoever lifts his voice against abuses, whoever arraigns the past at the bar of the present, whoever asks the king to show his commission, or questions the authority of the priest, will be denounced as the enemy of man and God.  In all ages reason has been regarded as the enemy of religion.  Nothing has been con- [begin page 302] sidered so pleasing to the Deity as a total denial of the authority of your own mind.  Self-reliance has been thought a deadly sin; and the idea of living and dying without the aid and consolation of superstition has always horrified the church.  By some unaccountable infatuation, belief has been and still is considered of immense importance.  All religions have been based upon the idea that God will forever reward the true believer, and eternally damn the man who doubts or denies.  Belief is regarded as the one essential thing.  To practice justice, to love mercy, is not enough.  You must believe in some incomprehensible creed.  You must say, "Once one is three, and three times one is one."  The man who practiced every virtue, but failed to believe, was execrated.  Nothing so outrages the feelings of the church as a moral unbeliever -- nothing so horrible as a charitable Atheist.

When Paine was born, the world was religious, the pulpit was the real throne, and the churches were making every effort to crush out of the brain the idea that it had the right to think.

The splendid saying of Lord Bacon, that "the inquiry of truth which is the love-making or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the [begin page 303] enjoying of it, are the sovereign good of human nature," has been, and ever will be, rejected by religionists.  Intellectual liberty, as a matter of necessity, forever destroys the idea that belief is either praise or blame-worthy, and is wholly inconsistent with every creed in Christendom.  Paine recognized this truth.  He also saw that as long as the Bible was considered inspired, this infamous doctrine of the virtue of belief would be believed and preached.  He examined the Scriptures for himself, and found them filled with cruelty, absurdity and immorality.

He again made up his mind to sacrifice himself for the good of his fellow-men.

He commenced with the assertion, "That any system of religion that has anything in it that shocks the mind of a child cannot be a true system."  What a beautiful, what a tender sentiment!  No wonder the church began to hate him.  He believed in one God, and no more.  After this life he hoped for happiness.  He believed that true religion consisted in doing justice, loving mercy, in endeavouring to make our fellow-creatures happy, and in offering to God the fruit of the heart.  He denied the inspiration of the Scriptures.  This was his crime.

He contended that it is a contradiction in [begin page 304] terms to call anything a revelation that comes to us second-hand, either verbally or in writing.  He asserted that revelation is necessarily limited to the first communication, and that after that it is only an account of something which another person says was a revelation to him.  We have only his word for it, as it was never made to us.  This argument never has been and probably never will be answered.  He denied the divine origin of Christ, and showed conclusively that the pretended prophecies of the Old Testament had no reference to him whatever; and yet he believed that Christ was a virtuous and amiable man; that the morality he taught and practiced was of the most benevolent and elevated character, and that it had not been exceeded by any.  Upon this point he entertained the same sentiments now held by the Unitarians, and in fact by all the most enlightened Christians.

In his time the church believed and taught that every word in the Bible was absolutely true.  Since his day it has been proven false in its cosmogony, false in its astronomy, false in its chronology, false in its history, and so far as the Old Testament is concerned, false in almost everything.  There are but few, if any, scientific men who apprehend that the Bible is literally true. [begin page 305]  Who on earth at this day would pretend to settle any scientific question by a text from the Bible?  The old belief is confined to the ignorant and zealous.  The church itself will before long be driven to occupy the position of Thomas Paine.  The best minds of the orthodox world, today, are endeavoring to prove the existence of a personal Deity.  All other questions occupy a minor place.  You are no longer asked to swallow the Bible whole, whale, Jonah and all; you are simply required to believe in God, and pay your pew-rent.  There is not now an enlightened minister in the world who will seriously contend that Samson's strength was in his hair, or that the necromancers of Egypt could turn water into blood, and pieces of wood into serpents.

These follies have passed away, and the only reason that the religious world can now have for disliking Paine is that they have been forced to adopt so many of his opinions.

Paine thought the barbarities of the Old Testament inconsistent with what he deemed the real character of God.  He believed that murder, massacre and indiscriminate slaughter had never been commanded by the Deity.  He regarded much of the Bible as childish, unimportant and foolish.  The scientific world entertains the same [begin page 306] opinion.  Paine attacked the Bible precisely in the same spirit in which he had attacked the pretensions of kings.  He used the same weapons.  All the pomp in the world could not make him cower.  His reason knew no "Holy of Holies," except the abode of Truth.  The sciences were then in their infancy.  The attention of the really learned had not been directed to an impartial examination of our pretended revelation.  It was accepted by most as a matter of course.  The church was all-powerful, and no one, unless thoroughly imbued with the spirit of self-sacrifice, thought for a moment of disputing the fundamental doctrines of Christianity. 

The infamous doctrines that salvation depends upon belief -- upon a   mere intellectual conviction -- was then believed and preached.  To doubt was to secure the damnation of your soul.  This absurd and devilish doctrine shocked the common sense of Thomas Paine, and he denounced it with the fervor of honest indignation.  This doctrine, although infinitely ridiculous, has been nearly universal, and has been as hurtful as senseless.  For the overthrow of this infamous tenet, Paine exerted all his strength.  He left few arguments to be used by those who should come after him, and he used none that have been re- [begin page 307] futed.  The combined wisdom and genius of all mankind cannot possibly conceive of an argument against liberty of thought.  Neither can they show why any one should be punished, either in this world or another, for acting honestly in accordance with reason; and yet a doctrine with every possible argument against it has been, and still is, believed and defended by the entire orthodox world.  

Can it be possible that we have been endowed with reason simply that our souls may be caught in its toils and snares, that we may be led by its false and delusive glare out of the narrow path that leads to joy into the broad way of everlasting death?  Is it possible that we have been given reason simply that we may through faith ignore its deductions, and avoid its conclusions?  Ought the sailor to throw away his compass and depend entirely upon the fog?  If reason is not to be depended upon in matters of religion, that is to say, in respect of our duties to the Deity, why should it be relied upon in matters respecting the rights of our fellows?  Why should we throw away the laws given to Moses by God himself, and have the audacity to make some of our own?  How dare we drown the thunders of Sinai by calling the ayes and noes in a petty [begin page 308] legislature?  If reason can determine what is merciful, what is just, the duties of man to man, what more do we want either in time or in eternity? 

Down, forever down, with any religion that requires upon its ignorant altar the sacrifice of the goddess Reason, that compels her to abdicate forever the shining throne of the soul, strips from her form the imperial purple, snatches from her hand the scepter of thought and makes her the bond-woman of a senseless faith!

**** [this is an abridged version as published in Wheeler’s 10 volume set of “Writings of Thomas Paine”. The full text can be found in the works of Robert Green Ingersoll, 
(Gary Edwards 4th August 2001)] ****

I challenge the world to show that Thomas Paine ever wrote one line, one word in favor of tyranny -- in favor of immorality; one line, one word against what he believed to be for the highest and best interest of mankind; one line, one word against justice, charity, or liberty, and yet he has been pursued as though he had been a fiend from hell. His memory has been execrated as though he had murdered some Uriah for his wife; driven some Hagar into the desert to starve with his child upon her bosom; defiled his own daughters; ripped open with the sword the sweet bodies of loving and innocent women; advised one brother to assassinate another; kept a harem with seven hundred wives and three hundred concubines, or had persecuted Christians even unto strange cities.

Thomas Paine was one of the intellectual heroes -- one of the men to whom we are indebted.  His name is associated forever with the Great Republic.  As long as free government exists he will be
remembered, admired and honored.

He lived a long, laborious and useful life.  The world is better for his having lived.  For the sake of truth he accepted hatred and reproach for his portion.  He ate the bitter bread of sorrow.  His friends were untrue to him because he was true to himself, and true to them.  He lost the respect of what is called society, but kept his own.  His life is what the world calls failure and what history calls success.

If to love your fellow-men more than self is goodness, Thomas Paine was good.

If to be in advance of your time -- to be a pioneer in the direction of right -- is greatness, Thomas Paine was great.

If to avow your principles and discharge your duty in the presence of death is heroic, Thomas Paine was a hero.

At the age of seventy-three, death touched his tired heart.  He died in the land his genius [begin page 310] defended -- under the flag he gave to the skies.  Slander cannot touch him now -- hatred cannot reach him more.  He sleeps in the sanctuary of the tomb, beneath the quiet of the stars.

A few more years -- a few more brave men -- a few more rays of light, and mankind will venerate the memory of him who said:

"Any system of religion that shocks the mind of a child cannot be a true system;"

"the world is my country, and to do good my religion."