While Pitt was thus strengthening the old buttresses of Church and State, the son of a Quaker had subjected the whole fabric to a battery of violent rhetoric. It is scarcely too much to call Thomas Paine the Rousseau of English democracy. For, if his arguments lacked the novelty of those of the Genevese thinker (and even they were far from original), they equalled them in effectiveness, and excelled them in practicability. "The Rights of Man" (Part I) may be termed an insular version of the "Contrat Social," with this difference, that the English writer pointed the way to changes which were far from visionary, while the Genevese seer outlined a polity fit only for a Swiss canton peopled by philosophers. Paine had had the advantage of close contact with men and affairs in both hemispheres. Not even Cobbett, his literary successor, passed through more varied experiences. Born in 1737 at Thetford in Norfolk, Paine divided his early life between stay-making, excise work, the vending of tobacco, and a seafaring life. His keen eyes, lofty brow, prominent nose, proclaimed him a thinker and fighter, and therefore, in that age, a rebel. What more natural than that he, a foe to authority and hater of oppression, should go to America to help on the cause of Washington? There at last he discovered his true vocation. His broadsides struck home. "Rebellious staymaker, unkempt," says Carlyle, "who feels that he, a single needleman, did by his 'Common Sense' pamphlet, free America; that he can, and will free all this world; perhaps even the other." Tom Paine, indeed, had the rare gift of voicing tersely and stridently the dumb desires of the masses. Further, a sojourn in France before and during the early part of the Revolution enabled him to frame a crushing retort to Burke's "Reflections." The result was Part I of the "Rights of Man," which he flung off at the "Angel" in Islington in February 1791.[28]