The Life Of Thomas Paine, Vol. 2. (of 2): With A History of His Literary, Political and Religious Career in America France, and EnglandConway, Moncure Daniel
History
The Life Of Thomas Paine, Vol. 2. (of 2): With A History of His Literary, Political and Religious Career in America France, and England
Conway, Moncure Daniel
Paine, Thomas, 1737-1809
While "The Age of Reason" is thus, in one aspect, the product of its
time, the renewal of an old siege--begun far back indeed as Celsus,--its
intellectual originality is none the less remarkable. Paine is
more complete master of the comparative method than Tindal in his
"Christianity as old as the Creation." In his studies of "Christian
Mythology" (his phrase), one is surprised by anticipations of Baur
and Strauss. These are all the more striking by reason of his
homely illustrations. Thus, in discussing the liabilities of ancient
manuscripts to manipulation, he mentions in his second Part that in the
first, printed less than two years before, there was already a sentence
he never wrote; and contrasts this with the book of nature wherein
no blade of grass can be imitated or altered.* He distinguishes the
historical Jesus from the mythical Christ with nicety, though none had
previously done this. He is more discriminating than the early deists
in his explanations of the scriptural marvels which he discredits. There
was not the invariable alternative of imposture with which the orthodoxy
of his time had been accustomed to deal. He does indeed suspect Moses
with his rod of conjuring, and thinks no better of those who pretended
knowledge of future events; but the incredible narratives are
traditions, fables, and occasionally "downright lies."
* The sentence imported into Paine's Part First is: "The
book of Luke was carried by one voice only." I find the
words added as a footnote in the Philadelphia edition, 1794,
p. 33. While Paine in Paris was utilizing the ascent of the
footnote to his text, Dr. Priestley in Pennsylvania was
using it to show Paine's untrustworthiness. ("Letters to a
Philosophical Unbeliever," p. 73.) But it would appear,
though neither discovered it, that Paine's critic was the
real offender. In quoting the page, before answering it,
Priestley incorporated in the text the footnote of an
American editor. Priestley could not of course imagine such
editorial folly, but all the same the reader may here see
the myth-insect already building the Paine Mythology.
Public-domain text, read in full here on John Shaqi.
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