"I am not the personal enemy of Kings. Quite the contrary. No man wishes more heartily than myself to see them all in the happy and honorable state of private individuals; but I am the avowed, open, and intrepid enemy of what is called monarchy; and I am such by principles which nothing can either alter or corrupt—by my attachment to humanity; by the anxiety which I feel within myself for the dignity and honor of the human race; by the disgust which I experience when I observe men directed by children and governed by brutes; by the horror which all the evils that monarchy has spread over the earth excite within my breast; and by those sentiments which make me shudder at the calamities, the exactions, the wars, and the massacres with which monarchy has crushed mankind: in short, it is against all the hell of monarchy that I have declared war."
In reply Sieyès used the terms "monarchy" and "republic" in unusual senses. He defines "republic" as a government in which the executive power is lodged in more than one person, "monarchy" as one where it is entrusted to one only. He asserted that while he was in this sense a monarchist Paine was a "polycrat." In a republic all action must finally lodge in an executive council deciding by majority, and nominated by the people or the National Assembly. Sieyès did not, however, care to enter the lists. "My letter does not announce that I have leisure to enter into a controversy with republican polycrats."
Paine now set out for London. He travelled with Lord Daer and Etienne Dumont, Mirabeau's secretary. Dumont had a pique against Paine, whose republican manifesto had upset a literary scheme of his,—to evoke Mirabeau from the tomb and make him explain to the National Assembly that the King's flight was a court plot, that they should free Louis XVI. from aristocratic captivity, and support him. But on reading the Paine placard, "I determined," says Dumont, "for fear of evil consequences to myself, to make Mirabeau return to his tomb."* Dumont protests that Paine was fully convinced that the world would be benefited if all other books were burned except "The Rights of Man," and no doubt the republican apostle had a sublime faith in the sacred character of his "testimonies" against kings. Without attempting to determine whether this was the self-reliance of humility or egoism, it may be safely affirmed that it was that which made Paine's strokes so effective.
* "Souvenirs sur Mirabeau." Par Etienne Dumont.
It may also be remarked again that Paine showed a prudence with which he has not been credited. Thus, there is little doubt that this return to London was in pursuance of an invitation to attend a celebration of the second anniversary of the fall of the Bastille. He arrived at the White Bear, Piccadilly, the day before (July 13th), but on finding that there was much excitement about his republican manifesto in France he concluded that his presence at the meeting might connect it with movements across the Channel, and did not attend. Equal prudence was not, however, displayed by his opponents, who induced the landlord of the Crown and Anchor to close his doors against the advertised meeting. This effort to prevent the free assemblage of Englishmen, and for the humane purpose of celebrating the destruction of a prison whose horrors had excited popular indignation, caused general anger. After due consideration it was deemed opportune for those who sympathized with the movement in France to issue a manifesto on the subject. It was written by Paine, and adopted by a meeting held at the Thatched House Tavern, August 20th, being signed by John Home Tooke, as Chairman. This "Address and Declaration of the Friends of Universal Peace and Liberty," though preceded by the vigorous "Declaration of the Volunteers of Belfast," quoted in its second paragraph, was the earliest warning England received that the revolution was now its grim guest.
"Friends and Fellow Citizens: At a moment like the present, when wilful misrepresentations are industriously spread by partizans of arbitrary power and the advocates of passive obedience and court government, we think it incumbent upon us to declare to the world our principles, and the motives of our conduct.
"We rejoice at the glorious event of the French revolution. If it be asked, 'What is the French revolution to us?' we answer as has already been answered in another place, 'It is much—much to us as men; much to us as Englishmen. As men, we rejoice in the freedom of twenty-five millions of men.
"We rejoice in the prospect which such a magnificent example opens to the world.'
"We congratulate the French nation for having laid the ax; to the root of tyranny, and for erecting government on the sacred hereditary rights of man; rights which appertain to all, and not to any one more than another.
"We know of no human authority superior to that of a whole nation; and we profess and claim it as our principle that every nation has at all times an inherent and indefeasable right to constitute and establish such government for itself as best accords with its disposition, interest, and happiness.