“In this country, where his opposition to the corruptions of government has raised him so many adversaries, and such a swarm of unprincipled hirelings have exerted themselves in blackening his character, and in misrepresenting all the transactions and incidents of his life, will it not be a most difficult, nay, an impossible task, for posterity, after a lapse of I700 years, if such a wreck of modern literature as that of the ancient, should intervene, to identify the real circumstances, moral and civil, of the man?”

Rev. Gilbert Wakefield, B.A.,” late Fellow of Jesus College, Cambridge”, as invoked by Moncure Daniel Conway, made this theory about Thomas Paine in response to the Age of Reason, where Paine remarks there is no written matter by Christ himself in the Bible.

The reverend speculated if, would there be a disaster in human written lore like that on ancient writs, people would be able to tell Paine from other matter. This theory, so it looks, became attractive and put to practice, on some of Thomas Paine’s writings.

Those of his works that had been widely published, held in many hands to many a face and eyes that is, look more or less coherent. Common Sense and two parts of The Age of Reason do not bring surprise. They meet the requirements of style, thematic development, and verb phrases, and I have translated them in extenso. The American Crisis however, Letter to the Abbe, and the second part of Rights of Man show the hand of the “Republic of Letters”.

Probably a hired hand. An example classic may come with the Letter to Raynal where Thomas Paine would have quoted the Abbe, and it was enough to turn one page, or even just look at it, to find out that the French author had only gathered on rumor. The Hand maybe even worked from notes, without looking at the original source at all.

“Why did they (says he, meaning the court of France) tie themselves down by an inconsiderate treaty to conditions with the Congress, which they might themselves have held in dependance by ample and regular supplies”, is the Letter to say (Conway ■volume 2, page 108).

“Such are the complaints with which all parts of the kingdom ring, and which we are not afraid to collect together here, and lay before the eyes of authority, if it deigns to read or hear them”, says Raynal ■on page 153 for the very “ample opinion” on page 152.

Otherwise, to believe Thomas Paine’s works have never been altered, we might only believe he proposed child labor, contradicting himself in one sentence:
“If the slavery of the parents be unjust, much more is their children’s; if the parents were justly slaves, yet the children are born free; this is the natural, perfect right of all mankind; they are nothing but a just recompense to those who bring them up: And as much less is commonly spent on them than others, they have a right, in justice, to be proportionably sooner free.”

Born free or not — we may look up the African slavery in America, ■Conway volume 1.

Naturally, style matters too. When I translate, I expect the verb and the flow of ideas by Thomas Paine, whereas the hired hand would lock on the noun:
“It is, as has already been observed, never young, never old. It is subject neither to nonage, nor dotage. It is never in the cradle, nor on crutches. It admits not of a separation between knowledge and power, and is superior, as government always ought to be, to all the accidents of individual man, and is therefore superior to what is called monarchy.”

Text by the Hand “does not translate”.

Portentous of a regime — for a government always to be “superior” to all accidents of individual man — the Hand would use grandeur too:
“What Athens was in miniature America will be in magnitude.”
“France, great and populous as it is, is but a spot in the capaciousness of the system.”

It would be to identify the real circumstances, moral and civil, of the man, where we read:
“If we examine with attention into the composition and constitution of man, the diversity of his wants, and the diversity of talents in different men for reciprocally accommodating the wants of each other…”
“If we consider what the principles are… we shall find… that nearly the whole of the business is performed by the natural operation of the parts upon each other“;
“All the great laws of society are laws of nature. Those of trade and commerce, whether with respect to the intercourse of individuals or of nations…

These are the volumes by Conway only, to trust on the following quote, which might become understandable in the light of the directly above:
“And how transcendentally extraordinary, I had almost said miraculous, will it be estimated,
by candid and reasonable minds, that a writer whose object was a melioration of condition to the common people, and their deliverance from oppression, poverty, wretchedness, to the numberless blessings of upright and equal government, should be reviled, persecuted, and burned in effigy, with every circumstance of insult and execration, by these very objects of his benevolent intentions, in every corner of the kingdom?”

The Hand would try to impress of otherworldly stature:
“Could we suppose a spectator who knew nothing of the world, and who was put into it merely to make his observations, he would take a great part of the old world to be new, just struggling…”

The content on civilization and government is incoherent with the Common Sense and Agrarian Justice; The Age of Reason would negotiate human conception off insight. I am not aware of any worry by Thomas Paine if alien civilizations would see Earth right.

There is yet a very visible matter Thomas Paine likely would not have left out of sight, named in the introduction to the Second Part:
“Another reason for deferring the remainder of the work was, that Mr. Burke promised in his first publication to renew the subject at another opportunity, and to make a comparison of what he called the English and French Constitutions.”

The British constitution remains uncodified, as it was in the time of Thomas Paine:
Magna Carta still forms an important symbol of liberty today, cited by politicians and campaigners. Lord Denning described it in 1956 as “the greatest constitutional document of all times”, says ■Wikipedia.

Therefore, the main factors that combined in hiring the Hand (had they been a person of own interest, he or she would have turned the page in Raynal), were to divert focus from the English form of government; offer another point of interest, an idea as the constitution of the human being, and to test religious belief along: the Hand says reformation where Thomas Paine likely would have had the word reform.

In his Common Sense, Thomas Paine wrote:
Wherefore, laying aside all national pride and prejudice in favor of modes and forms, the plain truth is that it is wholly owing to the constitution of the people, and not to the constitution of the government that the crown is not as oppressive in England as in Turkey.

My work to tell matters apart continues. A passage as,
“I compare it to something kept behind a curtain, about which there is a great deal of bustle
and fuss, and a wonderful air of seeming solemnity” — might imply a third party, when Emily Dickinson’s poetry was known (■The Bustle in a House).

The story of the spiraling lines of “Cape Comfort” (Public Good) looks incongruous — for the reason that the Constitution does say, All Debts contracted and Engagements entered into, before the Adoption of this Constitution, shall be as valid against the United States under this Constitution, as under the Confederation, yet Americans went into a revolutionary war according to a resolve that said,
That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do.  The resolve was the ■Declaration of Independence.

The pieces in the Public Good are certainly not Thomas Paine. If he tried telling a story — for people who did not understand what a revolution was? — or he wanted to cajole people into a political relationship, it would not be such a spiraling tale: because a northwest line set off two hundred miles above cape Comfort, would not only never touch the South Sea, but would form a spiral line of infinite windings round the globe (Conway volume 2, page 44).

The wording about Virginia claim that remains — it was given up for the common good.

American Revolution took on in France too, so we may reason, which would be rational more: to believe nobody ever attempted to change Thomas Paine’s content, or to allow that someone did, and some were even paid money?

The American Revolution spreading to other countries would have been one concern. The other might be showing as here:
“The sacred rights of mankind are not to be rummaged for among old parchments or musty records. They are written as with a sunbeam in the whole volume of human nature by the hand of Divinity itself, and can never be erased or obscured by mortal power.”–Alexander Hamilton, I775, in Conway.
Is life so very long that it is necessary, nay even a duty, to shake the sand and hasten out the period of duration? — Thomas Paine in Abbe Raynal.

There is a resource that pops-up with an Internet query on Confucius in English around Thomas Paine times, the ■print for T. Horne of the year 1706. Paine mentions Confucius in The Age of Reason.

“Transliteration” in progress: search for “prodigious earthquake”, “Right Reason”, and “of this Nature” might be worth some thought, especially if the year 1776 (also in T. Horne) would have confirmation in a ■C14 copy.

People curious about ancient times and solar beams are welcome to the theory (again, it could not be irrational to consider possibility), ■If there Heaven, then in Heaven, and the ■Knossos Garuda.

A global moratorium on beaming the Sun does not look impossible. Maybe you would need to support radio ■planar symmetry presence at an altitude, but then you’d know in real time, whoever tries (most people have seen those movies about bank robbers who have to “dance” around laser; a radio presence might not be as shiny, but it could be done from satellites). The system would probably need to be global, as Earth turns and there is gravitational lensing out there (possibly the thing ancient Egyptians “slipped on”), and calculating felons by the incoming could be tricky (a moratorium is a legal qualification on activity).

I do not know if it is true, I may admit there is the rumor that the Grand Canyon was made in Egypt: you can see how they chunked stone (gravitational lensing has been stated to magnify a lot, in a different context, yet by NASA).

There have been ideas mad as the Kardashev Scale, where the Melody Sheep would lay out, you harness all the power of the star the Sun is, to make yourself up in grade.

Kitchen common sense yet would hint, if Earth turns around the Sun, and this is what takes place every day, there must be some relationship between the Sun and Earth. It is no shoelace, cord or another string; likely it is some ordering in matter at a subnuclear level too, at an interval of time. This means — you should not interrupt it; you do not “harvest” the Sun.

I would just let it be, honestly.

 ■Science today affirms, Earth is in physical feedback with the Sun. “Prodigious” quakes would not be anything of a miracle or God’s intervention. You might as well ask a person to bend over water and fall in, because “God would allow his or hers seeing themselves there”.

Back to the Sun, a planar radio presence somewhere high up around the globe that Earth remains owing to the relationship with the star — it is not easy to remain a sphere out there without a gravitational “reason” — looks actually pretty and nice. It would not interrupt anything. It would only detect madcaps in real time. Mad: how much sand could you fancy on Earth after all?

People can talk about and handle nuclear weapons. There must be a way to talk about and handle sunshine. Of course, the Moon is responsible for tides.

“Universal civilization” yet looks a phrase picked by the Hand from the Pennsylvania preamble (the act of 1780, gradual abolition of slavery). The phrase is generously applied in “Part the Second” — and nowhere else.

The idea of Providence as after Paine would be to “snatch a victory” (American Crisis). The context for a design by God that man should not question is human skin color. There is yet no “universal civilization” anywhere except “Part the Second”, where it remains unexplained.

Thomas Paine would even lay out monarchy to people, though he might expect many knew the decision-making manner (Common Sense). Could this be Thomas Paine to say (Abbe Raynal),
Man must be the privy councillor (secret adviser to the king) of fate, or something is not right. He must know the springs, the whys and wherefores of everything, or he sits down unsatisfied. Whether this be a crime, or only a caprice of humanity, I am not inquiring into.

The pieces might be much discouraging to inhabitants of England: the “universal church” had been known there as Catholic, of the ■”Bloody Mary” too, however she was primarily Tudor.

Would this have been Thomas Paine’s providence, to “grow a hand” in the Public Good?

I predict to focus on the two, Thomas Paine and the Hand, to present them separately and more consistently when I finish.

UPDATE: There is not much really of Thomas Paine in “Part the Second”; most is “filler” from other works; it is the Hand to provide the airs of conspiracy: a temple where you do not ask who sits next, or “exploded errors“. Much is Hand pure nonsense: a nation that from circumstances must take one (Thomas Paine is more specific in his Dissertation on Principles, between the representative or hereditary government people choose, one of the two); a nation that gets the right to petition only, from the William and Mary Bill of Rights; Pennsylvania short of two counties, but big “nearly as” England (it is 10% territory smaller; some land); charters to vote that take the right away from foreigners…

If charters were constructed “that every inhabitant, so as to express in direct terms, who is not a member of a corporation, shall not exercise the right of voting, such charters would, in the face, be charters not of rights, but of exclusion. The effect is the same under the form they now stand ; and the only persons on whom they operate are the persons whom they exclude.

HAND: Liberty and Property are words expressing all those of our possessions which are not of an intellectual nature. There are two kinds of property. Firstly, natural property, or that which comes to us from the Creator of the universe, — such as the earth, air, water. Secondly, artificial
or acquired property, — the invention of men. In the latter equality is impossible…

Obviously, everyone has the right to patent their invention. All people who have written their books, own the copyright. The property is intellectual, and all the necessary equality in rights comes with patent or copyright entitlements being available to authors. Humanity would be still in caves, without intellect and favor for mind work.

The case looks an attempt at paradigmatic thinking, where I have seen Thomas Paine capable, having had little chance to tell the same about the Hand. The division, all in all, between Liberty and Property — is artificial. If liberty is what we have, it is one of our possessions, liberty is property too.

In a proof by exclusion, lack of liberty materially would weigh on finance. The difference would be in asset tangibility, and not in a thing being intellectual or not. Liberty is certainly work of good minds: it is mind work, to write up a declaration of independence, or a constitution; it is mind work, to care for the rights and privileges to remain.

To divide between liberty and property would not be Thomas Paine:
THOMAS PAINE (Principles of Government): Personal rights, of which the right of voting for
representatives is one, are a species of property of the most sacred kind…

Neither would Thomas Paine build an artificial hierarchy, for property and liberty. In his Agrarian Justice, he says: when the ostentatious appearance it makes serves to call the right of it in question, the case of property becomes critical, and it is only in a system of justice (i.e. the judiciary) that the possessor can contemplate security.

The Hand would try to say in the foreword to the very same work, Agrarian Justice:
Equality of the right of suffrage is not maintained. This right is in it connected with a condition on which it ought not to depend; that is, with a proportion of a certain tax called “direct.”
The dignity of suffrage is thus lowered; and, in placing it in the scale with an inferior thing…

Mutually, in a proof by exclusion, lack of property would weigh materially on liberty.

That Thomas Paine was opposed to financial conditions on the right to vote, I do believe; yet it was not likely in words as by the Hand that Thomas Paine expressed it.

Likewise, I might believe he said “a best organized system the human mind has yet produced“, about the French constitution, because he looks prone to pay compliments with regards. I do not believe he would have said, the best.

Alternately, the Hand would be to impress of Thomas Paine having never seen any reason that mattered, or developed some necromantic practice:
It is not so properly the motives which produced the alliance, as the consequences which are to be produced from it, that mark out the field of philosophical reflection. In the one we only penetrate into the barren cave of secrecy, where little can be known, and every thing may be misconceived; in the other, the mind is presented with a wide extended prospect of vegetative good…”
I mean, when you combine that with the Hand view to commerce in “Rights Part 2”, saying it makes no difference where a blockage or limitation is, because commerce is as blood in bodily circulation. Vena cava might be a close thought.

The Age of Reason ground for an unfortunate conjecture might be as follows, The Word of God is the Creation we behold. The verb is quite important, there is a form in the phrase, beauty is in the eye of the beholder, where it is obviously important not to assault, slice or otherwise infringe, and the verb can be paraphrased as given to view.
Thomas Paine did not mean there would be the word of God in the human body, dead or living; he never meant to analyze a human being for any message. His word of God is the cosmos as a godly expression, or so it coherently looks from what he’s written.

The verb, to constitute

It maybe was Thomas Paine’s inquiring on how to constitute a miracle, to provoke the revenge. G.P. Putnam’s Sons copyright for Conway is 1894-6. We may invoke the Age of Reason:
Suppose I were to say, that when I sat down to write this book, a hand presented itself in the air, took up the pen and wrote every word that is herein written; would anybody believe me? Certainly they would not.

The verb to constitute does not occur in the sense of composing or reforming, in Thomas Paine. I’m not done telling Paine from the Hand, yet from my translation experience so far, my preliminary examples would be as follows:

A matter established or to become established

Conway volume 1
American Magazine: constitution of foreign vices.

A political formulation

Common Sense:
…according to what is called the present constitution, this Continent can make no laws…

A government of our own is our natural right: and when a man seriously reflects on the precariousness of human affairs, he will become convinced, that it is infinitely wiser and safer, to form a constitution of our own in a cool deliberate manner, while we have it in our power, than to trust such an interesting event to time and chance.

Body build, also figurative

I am not for declaring war with every man that appears not so warm as myself: difference of constitution, temper, habit of speaking, and many other things, will go a great way in fixing the outward character of a man, yet simple honesty may remain at bottom.

Wolfe. Strange language from a British soldier! I honour the crown of Great-Britain as an essential part of her excellent constitution.

Franklin’s handwritten memoir has the spelling jobb, and he uses the word constitution for his father’s stature, but on many grounds I do not suspect him.

Constitution of humans as species: the Creator

HAND in the American Crisis:
The Creator of man did not constitute them the natural enemy of each other — which looks the Hand in syntax, style, and sense, as it is the passage here that precedes:

We have a perfect idea of a natural enemy when we think of the devil, because the enmity is perpetual, unalterable and unabatable. It admits neither of peace, truce, or treaty; consequently the warfare is eternal, and therefore it is natural. But man with man cannot arrange in the same opposition. Their quarrels are accidental and equivocally created. They become friends or enemies as the change of temper, or tile cast of interest inclines them.

THOMAS PAINE in The Age of Reason: The most extraordinary of all the things called miracles, related in the New Testament, is that of the devil flying away with Jesus Christ, and carrying him to the top of a high mountain; and to the top of the highest pinnacle of
the temple, and showing him and promising to him all the kingdoms of the world. How did it happen he did not discover America? Or is it only with kingdoms that his sooty
highness has any interest. It requires a great deal of faith in the devil to believe this miracle.

HAND in “PART TWO”: Another reform in the American constitution is the exploding all oaths of personality. (Personal oaths) are the remains of tyranny on one part and slavery on
the other; and the name of the CREATOR ought not to be introduced to witness the degradation of his creation; or if taken, as is already mentioned, as figurative of the nation, it is in this place redundant.

The Hand looks all the more hired, when it shows itself to be this sort of undoing that does not care to be consistent.

United States of America

HAND: The final superiority of America over every attempt that an island might make to conquer her, was as naturally marked in the constitution of things (?), as the future ability of a giant over a dwarf is delineated in his features while an infant.

It is the Hand to describe things as looking big in the US, in the “Second Part” of the Rights. Merely in the landscape.

The “constitution of things” looks to fuzzy to have been Thomas Paine’s; he wrote the States had no business in threatening the world, in his Common Sense. The idea was peace and trade.

HAND, in the American Crisis: The union of America is the foundation-stone of her independence; the rock on which it is built; and is something so sacred in her constitution, that we ought to watch every word we speak, and every thought we think, that we injure it not, even my mistake.

A very delicate stone that would be, indeed.

HAND: It is with the confederated states as with individuals in society; something must be yielded up to make the whole secure. In this view of things we gain by what we give, and draw an annual interest greater than the capital. — I ever feel myself hurt when I hear the union, that great palladium of our liberty and safety, the least irreverently spoken of. It is the most sacred thing in the constitution of America, and that which every man should be most proud and tender of. Our citizenship in the United States is our national character. Our citizenship in any particular state is only our local distinction. By the latter we are known at home, by the former to the world. Our great title is AMERICANS — our inferior one varies with the place.

The US Constitution does not allow religious tests for a country position, and does not recommend such at all. Some commenters interpreted it as “going above God”.

The Hand would not have necessarily been an American, as then he or she would know there are no “purely US citizens”; more or less everyone is from a state, and with inseparable attributes you do not really hold either for inferior. Benjamin Franklin was a Pennsylvanian, to me and I believe many people in Europe.

If not necromantic, then earliest of behaviorist experiments might have been initiated, with fake or non-pragmatic “superiority” and early tests in electrics, but this, I emphasize, is just guesswork: I do not know how behaviorism got really “born”. The Hand would tell the word “Creator” is not necessary, in Rights “Part Two” (I don’t know if I squeeze a bundle of notes of it that might be called Paine — there is no way to recover the original from this alteration, as it hardly would quote the author; it invokes in paraphrase).

The Hand would force explicit association with correlating or repeated nouns, here Conway ■volume 3, page 402:
“Even the Hessian, though hired to fight against her, may live to bless his defeat ; and England, condemning the viciousness of its government, rejoice in its miscarriage.”
As America was the only spot in the political world where the principle of universal reformation could begin, so also was it the best in the natural world. An assemblage of circumstances conspired, not only to give birth, but to add gigantic maturity to its principles.”

The First Crisis would almost bring an unstable blonde for the shape of a nation, all this on one page, Conway ■volume 1, 171:
“All that Howe has been doing for this month past, is rather a ravage than a conquest (…); in the fourteenth [fifteenth] century the whole English army, after ravaging the kingdom of France, was driven back like men petrified with fear ; and this brave exploit was performed by a few broken forces collected and headed by a woman, Joan of Arc. Would that heaven might inspire some Jersey maid to spirit up her countrymen, and save her fair fellow sufferers from ravage and ravishment!”

It is a theory, yet those early electric interests might have given the proto-idea for a thing known later as a “sex drive“. It would be patchwork, explicite in Conway volume 1 page 93, to supplement words as hint, care or manifested from the Common Sense, where the Postscript to Abbe Raynal would have intimations respecting a general peace, nations at war would know nothing of each other, Britain having discovered a total ignorance of mankind, where the foreword implies people individually might be “nationalities”.

Importantly, Thomas Paine would be innocent, as above, about godly expression. There are no “intimations” or “intimacy” in his Common Sense at all, and nations are always of sorts. People are not expression of another power or might, individually or collectively; “in an image” is all, and that is not a connection.

The differences are too big, to hold the written matter for one person: Thomas Paine about Galileo in The Age of Reason, and the Hand in the “2nd Rights”, laughing at individuals who “make themselves trouble”; what there comes into view, might be some mind inner imaging to the Hand, whereas it is a generally visible matter to Thomas Paine; etc.

To typify that the Hand would have been a proponent of Polish elective monarchy, the problem is that in Polish you’d say “giętki” and not “elastyczny” for mind powers, though “flexible” happens to translate into “elastyczny”:
…for as the mind bowed down by slavery loses in silence its elastic powers….
Natural English would have flexible here. Natural Polish, with regard to brain tissue and mind, might have elastic for a joke, on chewing gum and man, or maybe offense, if such would be the context. ■Plastuś is another story.

I still approve of the passage, as it says,
…besides the criminality of the origin of aristocracy, it has an injurious effect on the moral and physical character of man.
The syntax works, and the word flexible was maybe just substituted, for people not to think that about aristocracy because Thomas Paine wrote it:
…for as the mind bowed down by slavery loses in silence its flexible powers….

Thomas Paine was even “demonized” himself; Samuel Adams wrote,
Do you think that your pen, or the pen of any other man, can unchristianize the mass of our citizens...
In reality there hardly would be authors to believe excess power in ink, and Thomas Paine was sure a realist.

Back to the HAND and 2nd “RIGHTS”: Poland, though an elective monarchy, has had fewer wars than those which are hereditary…
I am not defending any nobles, “elastic” is just not the way you speak about brain, mind, and flexibility in Polish.

The ground leaves aristocracy foreign to the USA for the suspect, who hired the Hand and tried to cast suspicion on other people (or maybe you call it “not leaving a trace of yourself”).

I might give up on the 2nd part, but work is in progress: there are the genuine Principles of Government and other things.

Note: there are ■the trees, if of fancy, to analyze language structure; they are likely to show visually that Hand differs from Thomas Paine. Remember to click “expand the tree”. All this anyway cannot be just my female intuition.

W may compare the Hand ramblings — if someone produced the opinion, I could agree with it instantaneously, and I usually think a while — about human longevity:
Nothing, they say, is more certain than death, and nothing more uncertain than the time of dying; yet we can always fix a period beyond which man cannot live, and within some moment of which he will die.
Such mistaking time generally for a murder weapon is certainly not Thomas Paine. If someone pointed at 100 years from now (“a period beyond which man cannot live”), there could be no fixing any time to die, for an octogenarian fairy. The clairvoyant would have to go without pay.

■ We are enabled to do this, not by any spirit of prophecy, or foresight into the event, but by observation of what has happened in all cases of human or animal existence.
It would be as reasonable to add here, “and we remember each and every autumn leaf”, for life and vegetation as elsewhere by the Hand.

■ The same fate would have happened to gold and silver, could gold and silver have been issued in the same abundant manner that paper had been, (…) or, to speak on a larger scale, the same thing would happen in the world, could the world be glutted with gold and silver, as America and France have been with paper.
— No comment. My hands are all fallen down to the table top.

■ Were the whole capital of the national debt… to be emitted in assignats or bills…
Had citizens been curious on a basis much more regular than you find in human history, to pay the national debt by buying it, then you could call the sum figure a capital.

The Hand deserves the label here, of “Guest in Reality”.
There is more of this human visit:
■ The accumulation of paper money in England is in proportion to the accumulation of the interest upon every new loan...
The pun must be, it is always indirect-proportional.
Voila: Every twenty years in the English system is equal to one year in the French and American systems.

■ The (English) national debt, at the conclusion of the war which ended in 1697, was twenty-one millions and an half. We now see it approaching fast to four hundred millions. If between these two extremes of twenty-one millions and four hundred millions, embracing the several expenses of all the including wars, there exist some common ratio that will ascertain arithmetically the amount of the debts at the end of each war, as certainly the fact is known to be, that ratio will in like manner determine what the amount of the debt will be in all future wars, and will ascertain the period within which the funding system will expire in a bankruptcy of the government; for the ratio I allude to, is the ratio which the nature of the thing has established for itself.
So much for the Bank of England, you know, the guys under the war clock with the ratio. Unless you buy ice cream, that is.

This here is what happens if you do not assign finance for ice cream:
■ The ratio is not in arithmetical progression like the numbers 2, 3, 4, 5, 6, 7, 8, 9; nor yet in geometrical progression, like the numbers 2, 4, 8, I6, 32, 64, 128, 256; but it is in the series of one half upon each preceding number; like the numbers 8, I2, 18, 27, 40, 60, 9O, 135. Any person can perceive that the second number, I2, is produced by the preceding number, 8, and half 8 ; and that the third number, 18, is in like manner produced by the preceding number, 12, and half 12; and so on for the rest. They can also see how rapidly the sums increase as the ratio proceeds. The difference between the two first numbers is but four; but the difference between the two last is forty five; and from thence they may see with what immense rapidity the national debt has increased, and will continue to increase, till it exceeds the ordinary powers of calculation, and loses itself in ciphers. I come now to apply the ratio as a rule to determine in all cases.

It must be about ice cream, because Thomas Paine calculating for sloops in his Common Sense is too different:

I believe the preceding is enough to state that the System of English Finance, the essay, cannot qualify for genuine Thomas Paine. With regular word sense, Rights “the Second Part” are both geometric and progressive to say,
■ It is now seven hundred years since the Norman conquest, and the establishment with of what is called the crown. Taking this portion of time in seven separate periods of one hundred years each, the amount of annual taxes, at each period, will be as follows:
Annual taxes by William the Conqueror, beginning in the year I066 …… 4OO,OOO
Annual taxes at 1OO years from the conquest (1166) …… 2OO,OOO
Annual taxes at 2OO years from the conquest (1266) …… 15O,OOO
Annual taxes at 3OO years from the conquest (1366) …… 13O,OOO
Annual taxes at 4OO years from the conquest (1466) …… 1OO,OOO
These statements and those which follow, are taken from Sir John Sinclair’s History of the Revenue; by which it appears, that taxes continued decreasing for four hundred years,
at the expiration of which time they were reduced three-fourths, viz., from four hundred thousand pounds to one hundred thousand. The people of England of the present day, have a traditionary and historical idea of the bravery of their ancestors…

The bravery must have been some three-fourths indeed, as principles for mathematical theory and rounding do tell, whatever is 5 and 5 after or above the comma, counts as six. 1.55 is rounded 1.6; 1.54 remains 1.5.

The Rights of Man actually open, in their first part, with observations on English expenditure:
The English government presents, just now, a curious phenomenon. Seeing that the French and English nations are getting rid of the prejudices and false notions formerly entertained against each other, and which have cost them so much money, that government seems to be placarding its need of a foe; for unless it finds one somewhere, no pretext exists for the enormous revenue and taxation now deemed necessary.
Therefore it seeks in Russia the enemy it has lost in France, and appears to say to the universe, or to say to itself: “If nobody will be so kind as to become my foe, I shall need no more fleets nor armies, and shall be forced to reduce my taxes. The American war enabled me to double the taxes; the Dutch business to add more; the Nootka humbug gave me a pretext for raising three millions sterling more; but unless I can make an enemy of Russia the harvest from wars will end. I was the first to incite Turk against Russian, and now I hope to reap a fresh crop of taxes”.
If the miseries of war, and the flood of evils it spreads over a country, did not check all inclination to mirth, and turn laughter into grief, the frantic conduct of the government of England would only excite ridicule. But it is impossible to banish from one’s mind the images of suffering.

The Hand would try holding things much otherwise:
■ I proceed to ascertain the expense of the American war, of 1775, by adding, as in the former cases, one half to the expense of the preceding war.

The thing is not possibly real calculation and Thomas Paine.

The Forrester’s Letters come marked right at the beginning:
To be nobly wrong is more manly than to be meanly right…

The female gender is abstract:
They cannot be the means of life without exposing themselves to the loss of it; every revolution which they undergo, alters their health, and threatens their existence.

Or savage:
Society, instead of alleviating their condition, is to them the source of new miseries. Man (…), having none of those moral ideas which only can soften the empire of force, is led to consider it as his supreme law, subjecting to his despotism those whom reason had made his equal, but whose imbecility betrayed them to his strength.

Love is a homophone of some completely different meaning:
The excess of oppression in those countries springs from the excess of love.

The matter is exactly the same with education, virtues, and pleasure:
…education tends only to debase them; their virtues are forced; their very pleasures are involuntary and joyless;
Well, if something is involuntary and joyless, it is not pleasure; this is the English of my choice and preference.

When they are not beloved they are nothing, and, when they are, they are tormented.
They have almost equal cause to be afraid of indifference and of love.

Intellectual work for income was not the idea:
“esteem is the sweetest reward of well doing” (?)

Conway himself becomes suspect: claiming he had been to the place in France, and discussed details with a collector of revolutionary information and data (in his introduction to The Age of Reason) he would describe Paine’s residence as Fauxburg, where a similarity in names might mislead the reader into believing the author lived in a district famed since the Middle Ages for prostitution. Faux means false in French, and Conway knew French; he evaluated Lanthenas.

Conway invokes the piece for the circumstances of Thomas Paine’s arrest, whereas it only tells it took place: “and the scene in the house finished with the arrestation of myself” — is all it says. The scene would have had a lookout to plenty of poultry (■volume 3, page 332), as Conway claims he decided to retrieve the essay from notes by Henry Redhead Yorke. Not a word would have been written by Paine’s hand.

The writing dwells on suicide, has the word “necromancy”, and ends in saying, human mind is a she:
All that Reason can do is to suggest, to hint a thought, to signify a wish, to cast now and then a kind of bewailing look, to hold up, when she can catch the eye, the miniature-shaded portrait, of Hope; and though dethroned and can dictate no more, to wait upon us in the humble station of a handmaid.

Thomas Paine ever claimed he had a queen for his own reasoning ability, in his own mind, in his own head? I do not believe. It is likely more about Mary Tudor for the “universal citizen” as out of context.

Conway would have included this fake on purpose. Georgette is a name of a hotel, and purportedly “Georgeit” was Paine’s landlord. I do not know if that would be Conway’s “bustling” in the Second Part of Rights. Emily Dickinson’s poetry was known when he published.

Otherwise we might think Emily Dickinson patterned after Thomas Paine, but then, either the poems would look unwitting and shallow, or the reader would retort: but it is not like that! I’d be the latter; the meaning, the atmosphere in Emily Dickinson is not about the contexts in the George.

“Let George do it” is a saying that originated in France, as «laissez faire à Georges», during the fifteenth century, and at the start had satirical reference to the multiform activities of Cardinal Georges d’Amboise, prime minister to Louis XII, according to Mencken, 1921: 364, and ■the author here describes the language habit.

It is Conway in his introduction to the Age of Reason to say (■volume 4),
Reason alone can determine how many texts are as spurious as the three heavenly witnesses (1 John 5. 7), and like it “serious” enough to have cost good men their lives…
I’ve been verifying each and every quote with Wycliffe and Gutenberg.

I have not been making my translation to influence belief. I’ve decided to translate for the cognitive value: the written matter cannot be a revolution anymore; from some 250 years ago, what would there be of value in a shopping — as reckoning, it is maybe simple and everyday, but good enough to me. This means, I care to discern what there would be Thomas Paine, and what looks another basket. No revolution could keep the fizz, of course.

Address to the Addressers: whoever made those notes, the “motley” and “mule”, with the incongruous idea for title and posture (you carry your titles on your back?) — and all the exclamations — could not defend the Rights of Man; to the contrary, might be “verbal violence”.
Should you want to remark, his fair queen of Reason abandoned him, you might add this quote: Are they ever dragged from their homes, like oxen to the slaughter-house, to serve on board ships of war? I cannot tell from the writing who the abandoned fellow was.

Thomas Paine’s answer to 4 questions is a “new document”, says Conway (volume 2, PDF page 240), which anticipates, and nearly in the same language, one or two passages in Part II. The original manuscript has not been discovered, and I am indebted to my friend Miss Fritsch for a careful translation of the work which has before never appeared in English, or in any of Paine’s Writing’s.

Here, Thomas Paine would refer to himself in the 3rd person, forgetting about the judicial. and leaving it completely out of the picture. Thus I leave the text.

Point-no-point or sloop-no-sloop, it cannot be Thomas Paine, the man who made some general calculation in his Common Sense, to encourage the country to build a navy, yet never claimed everybody had a sloop:
Every man depreciated his own money by his own consent, for such was the effect, which the raising the nominal value of goods produced.

The Letter to Abbe has more cynical or sarcastic excursions:
…here, the loss must fall on the majesty of the multitude; and when he is conquered, a monarch falls.

Every object a man pursues, is, for the time, a kind of mistress to his mind;

A long succession of insolent severity, and the separation finally occasioned by the commencement of hostilities at Lexington…
It is not At last, that the Thomas says in his Common Sense.

Should there be a necromantic recourse to Polish, pajęczynówka is anatomy, the arachnoid; it does not grow with views and beliefs, or come with prejudice, and it is a good thing, you should not remove it:
So, let the mind be as naked as the walls of an empty and forsaken tenement, gloomy as a dungeon, or ornamented with the richest abilities of thinking, let it be hot, cold, dark or light, lonely or inhabited, still prejudice, if undisturbed, will fill it with cobwebs, and live, like the spider, where there seems nothing to live on.
This is certainly not Thomas Paine, to “inhabit” a mind.

I have been yet “sifting” the Abbe, as it has some worthwhile pieces, as about the American refusal; and it is not as a text to try considering a country government without the word judicial in sight. I have already removed the madness of “the cycle of civilization” and other such vulgar thoughts (measure for measure, would it be).

I hope neither to hurt nor to injure: there is no way to recreate an original that does not exist anymore (only the author could); my preliminary result is here.