The Online Library of Liberty

A project of Liberty Fund, Inc.

• I.: Peace, and the Newfoundland Fisheries. 1 ( First Letter. )
• II.: The American Philosophical Society.
• III.: Emancipation of Slaves.
• IV.: Public Good. 1.
• V.: Letter to the Abbe Raynal. 1
• VI.: Dissertations On Government; the Affairs of the Bank; and Paper Money.
• VII.: The Society For Political Inquiries. 1.
• VIII.: Prospects On the Rubicon: Or an Investigation Into the Causes and Consequences of the Politics to Be Agitated At the Next Meeting of Parliament . 1
• IX.: Specification of Thomas Paine. A.d. 1788….n
• Letter to Jefferson In Paris.
• XI.: Thomas Paine's Answer to Four Questions On the Legislative and Executive Powers.
• XII.: Address and Declaration.
• XIII.: Rights of Man.
• Editor's Introduction.
• Rights of Man Being an Answer to Mr. Burke's Attack On the French Revolution
• George Washington, President of the United States of America.
• Preface to the English Edition.
• Paine's Preface to the French Edition. 1
• Rights of Man.
• Declaration of the Rights of Man and of Citizens,
• Observations On the Declaration of Rights.
• Miscellaneous Chapter.
• Conclusion.
• XIV.: Rights of Man. Part Second, Combining Principle and Practice.
• French Translator's Preface. (1792.)
• To M. De La Fayette.
• Preface.
• Rights of Man. Part Ii
• Introduction.
• Chapter I.: Of Society and Civilisation.
• Chapter II.: Of the Origin of the Present Old Governments.
• Chapter III.: Of the Old and New Systems of Government.
• Chapter IV.: Of Constitutions.
• Chapter V.: Ways and Means of Improving the Condition of Europe, Interspersed With Miscellaneous Observations.
• Appendix.

observations on the declaration of rights.

The first three articles comprehend in general terms the whole of a Declaration of Rights, all the succeeding articles either originate from them or follow as elucidations. The 4th, 5th, and 6th define more particularly what is only generally expressed in the 1st, 2nd, and 3rd.

The 7th, 8th, 9th, 10th, and 11th articles are declaratory of principles upon which laws shall be constructed, conformable to rights already declared. But it is questioned by some very good people in France, as well as in other countries, whether the 10th article sufficiently guarantees the right it is intended to accord with; besides which it takes off from the divine dignity of religion, and weakens its operative force upon the mind, to make it a subject of human laws. It then presents itself to man like light intercepted by a cloudy medium, in which the source of it is obscured from his sight, and he sees nothing to reverence in the dusky ray.∗

The remaining articles, beginning with the twelfth, are substantially contained in the principles of the preceding articles; but in the particular situation in which France then was, having to undo what was wrong, as well as to set up what was right, it was proper to be more particular then what in another condition of things would be necessary.

While the Declaration of Rights was before the National Assembly some of its members remarked that if a declaration of rights were published it should be accompanied by a Declaration of Duties. The observation discovered a mind that reflected, and it only erred by not reflecting far enough. A Declaration of Rights is, by reciprocity, a Declaration of Duties also. Whatever is my right as a man is also the right of another; and it becomes my duty to guarantee as well as to possess.

The first three articles are the basis of Liberty, as well individual as national; nor can any country be called free whose government does not take its beginning from the principles they contain, and continue to preserve them pure; and the whole of the Declaration of Rights is of more value to the world, and will do more good, than all the laws and statutes that have yet been promulgated.

In the declaratory exordium which prefaces the Declaration of Rights we see the solemn and majestic spectacle of a nation opening its commission, under the auspices of its Creator, to establish a Government, a scene so new, and so transcendantly unequalled by anything in the European world, that the name of a Revolution is diminutive of its character, and it rises into a Regeneration of man. What are the present Governments of Europe but a scene of iniquity and oppression? What is that of England? Do not its own inhabitants say it is a market where every man has his price, and where corruption is common traffic at the expense of a deluded people? No wonder, then, that the French Revolution is traduced. Had it confined itself merely to the destruction of flagrant despotism perhaps Mr. Burke and some others had been silent. Their cry now is, “It has gone too far”—that is, it has gone too far for them. It stares corruption in the face, and the venal tribe are all alarmed. Their fear discovers itself in their outrage, and they are but publishing the groans of a wounded vice. But from such opposition the French Revolution, instead of suffering, receives an homage. The more it is struck the more sparks it will emit; and the fear is it will not be struck enough. It has nothing to dread from attacks: truth has given it an establishment, and time will record it with a name as lasting as his own.

Having now traced the progress of the French Revolution through most of its principal stages, from its commencement to the taking of the Bastille, and its establishment by the Declaration of Rights, I will close the subject with the energetic apostrophe of M. de la Fayette—”May this great monument, raised to Liberty, serve as a lesson to the oppressor, and an example to the oppressed!”∗

[∗]There is a single idea, which, if it strikes rightly upon the mind, either in a legal or a religious sense, will prevent any man or any body of men, or any government, from going wrong on the subject of religion; which is, that before any human institutions of government were known in the world, there existed, if I may so express it, a compact between God and man, from the beginning of time: and that as the relation and condition which man in his individual person stands in towards his Maker cannot be changed by any human laws or human authority, that religious devotion, which is a part of this compact, cannot so much as be made a subject or human laws; and that all laws must conform themselves to this prior existing compact, and not assume to make the compact conform to the laws, which, besides being human, are subsequent thereto. The first act of man, when he looked around and saw himself a creature which he did not make, and a world furnished for his reception, must have been devotion; and devotion must ever continue sacred to every individual man, as it appears right to him; and governments do mischief by interfering.—Author.

Edmund Randolph, first Attorney-General of the United States, writing to Madison (Feb. 29, 1788) remarks concerning the new constitution's Art. VI. Sect. 3: “Does not this exception as to a religious test imply that the Congress, by the general words, had power over religion?”—Editor.

[∗]See page 18 of this work—N. B. Since the taking of the Bastille, the occurrences have been published: but the matters recorded in this narrative, are prior to that period; and some of them, as may be easily seen, can be but very little known.—Author.

Note: The Editor regrets that the following passage, which should have been inserted after the eighth line on page 341, was omitted:

He endeavoured to impress the Parliament by great words, and opened his authority by saying, “The King, our Lord and Master.” The Parliament received him very coolly, and with their usual determination not to register the taxes: and in this manner the interview ended.