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The Bandersnatch (199 KP) rated Dracula in Books
Nov 7, 2019
Dracula was written by author Bram Stoker during the late 1890's and is set around the character of Dracula and his attempt to move from Transylvania to England so he can spread the curse of the undead (I.e. the creation of more vampires). English solicitor Jonathan Harker who'd originally gone to Transylvania to be legal aide for Dracula stops him with the help of Van Helsing and others which ends the life of one of them – Quincey-, the book ends with a note from Jonathan Harker that several people lived happily married and Jonathan has a son nicknamed for Quincey.
Dracula was published in London in May 1897 by Archibald Constable & Company and was later copyrighted in the U.S in 1899 and published by Doubleday & McClure of New York. Despite having decent praise form reviewers it wasn't an immediate bestseller. Although the English newspaper the Daily Mail ranked Stoker's writing prowess in Dracula above that of Mary Shelly, Edgar Allen Poe and Emily Bronte's Wuthering heights. Unfortunately it didn't make Stoker that much money and he'd had to petition for a compassionate grant from the royal literary fund. When he died his widow was forced to sell his notes and outlines of the book at an auction in 1913. It was the unauthorised adaption of Nosferatu by F. W. Murnau in 1922 and the resulting legal battle made when Stokers widow took affront that the novels popularity began to grow.
Before writing Dracula Bram Stoker had been researching European folklore and stories of vampires having been most influenced by Emily Gerard's “Transylvania Superstitions” 1885 essay...which included content about the vampire myth. Some historians insist that Vlad iii Dracula (More commonly known as Vlad the impaler) was the model for Stokers count but there's been no supporting evidence to make that true. According to one expert Stoker only borrowed the barest minimum of information of the Wallachian tyrant and he's not even mentioned in Stokers notes. Stoker was a member of the London library during the 1890's where books by Sabine Baring-Gould, Thomas Browne, AF Crosse and Charles Boner are attributed to Stokers research. Stoker would later claim he'd had a nightmare caused by over-eating crab meat about a “Vampire king” rising from his grave. Whitby on the Yorkshire coast contributed its landscape since Bram Stoker often holidayed there during the summer.
Dracula wasn't Stokers first choice as title for the story since he cycled through The Dead Un-Dead then simply the Un-Dead the count wasn't even supposed to be Count Dracula having had the name Count Wampyr for several drafts before Stoker became intrigued by the name Dracula. After reading “An account of the principles of Wallachia and Moldavia with political observations relative to them” written by author William Wilkinson (Published in 1820). the descendants of Vlad ii of Wallachia took the name Dracula or Dracul after being invested in the Order of the Dragon in 1431. In the old Romanian language the word Dracul mean “the Dragon” and Dracula meant “Son of the Dragon”. Nowadays however Dracul means “the Devil”
Whilst Dracula is known as THE Vampire novel its not the first. Johan Wolfgang Von Goethe had his book the Bride of Corinth published in 1797, 1871's Carmilla (a story about a lesbian vampire) was written by Sheridan Le Frau and James Malcolm Rymer's penny dreadful series Venny the Vampire was a product from the mid Victorian period. Even John Polidori created an image of a vampyric aristocrat in his 1819 story The Vampyre when he spent a summer with Merry Shelly (creator of Frankenstein) and her poet husband Percy Bysshe Shelly and Lord Bryon in 1816.
I really love Dracula. It showed the madness, the ethereal quality and the ultimate danger of what a vampire could do. Like many other goth inclined teenagers trying to find their feet in the world Dracula definitely added its two cents to my self worth and love of all things macabre. The fact it was written by a Victorian writer has added a unusual depth to the story as only a Victorian writer could. The culture of the Vampire has become deep rooted and wide spread in its acceptance and Dracula has definitely spearheaded such a phenomenon.
Abraham “Bram” Stoker was Born in Dublin, Ireland on the 8th of November 1847, He was the third of seven children born to Abraham and Charlotte Stoker and was bedridden with an unknown illness until he recovered at seven. He started schooling at a private school run by the Reverend William Woods and grew up without serious illness. Stoker excelled at sports at Trinity College Dublin having graduated in 1870 with a BA (Bachelor of Arts). He was an Auditor of the College Historical Society and the president of the University Philosophical Society where his first paper was on Sensationalism in fiction and society.
Thanks to his friend Dr. Maunsell, Stoker became interested in the theatre as a student and whilst working for the Irish civil service he became a theatre critic for the Dublin evening mail where he attracted notice for the quality of his reviews. Stoker gave a favourable review of Henry Irving's adaption of Hamlet in December 1876, this prompted Irving to invite him to dinner where they ended up becoming friends. Stoker wrote The Crystal Cup which was published by the London society in 1872 and The chain of Destiny which was released in four parts in the Shamrock. Stoker also wrote the non-fiction book the duties of clerks of petty sessions in Ireland which was published in 1879.
Bram stoker married Florence Balcombe the daughter of a lieutenent-colonel in 1978 and they moved to London. Where Stoker ended up the Business manager of the Lyceum theatre as well as manager for Henry Irving- a position he held for 27 years. Despite being a very busy man Stoker ended up writing several novels (as well as Dracula) Including The Snakes pass in 1890, the lady of the shroud in 1909 and the lair of the white worm in 1911. when Henry Irving died in 1906 he published his personal reminiscences of Henry Irving. Stoker also managed productions at the Prince of Wales theatre.
Bram stoker died after a series of strokes in London on April 20th 1912, the cause of death is split between the possibility of Tertiary Syphilis or overwork. He was cremated and was placed in a display urn at Golders Green Crematorium in North London, he was later joined by the ashes of his Son Irving Noel Stoker in 1961, his wife Florence was meant to join them but her ashes were scattered at the Gardens of rest.
Stoker was honoured with a Google Doogle (the banner on goggles homepage) on November 8th 2012 commemorating the 165th anniversary of his birth. An annual festival in honour of Bram Stoker happens in Dublin, its supported by the Bram stoker estate and was/is usually funded by Dublin City Council and Failte Ireland.
My opinion of Bran stoker is that of a decent hard working man who loved life. Stoker epitomises the phrases of “a man on a mission” and “a man who hussles”. Having worked extremely hard both creatively as a novelist and business wise as a theatre manager Stoker pretty much showed that if you work hard you could pretty much do anything you set your mind to.
And there you have it a book for all the ages, definitely under the banner of AWESOME!!!.
Dracula was published in London in May 1897 by Archibald Constable & Company and was later copyrighted in the U.S in 1899 and published by Doubleday & McClure of New York. Despite having decent praise form reviewers it wasn't an immediate bestseller. Although the English newspaper the Daily Mail ranked Stoker's writing prowess in Dracula above that of Mary Shelly, Edgar Allen Poe and Emily Bronte's Wuthering heights. Unfortunately it didn't make Stoker that much money and he'd had to petition for a compassionate grant from the royal literary fund. When he died his widow was forced to sell his notes and outlines of the book at an auction in 1913. It was the unauthorised adaption of Nosferatu by F. W. Murnau in 1922 and the resulting legal battle made when Stokers widow took affront that the novels popularity began to grow.
Before writing Dracula Bram Stoker had been researching European folklore and stories of vampires having been most influenced by Emily Gerard's “Transylvania Superstitions” 1885 essay...which included content about the vampire myth. Some historians insist that Vlad iii Dracula (More commonly known as Vlad the impaler) was the model for Stokers count but there's been no supporting evidence to make that true. According to one expert Stoker only borrowed the barest minimum of information of the Wallachian tyrant and he's not even mentioned in Stokers notes. Stoker was a member of the London library during the 1890's where books by Sabine Baring-Gould, Thomas Browne, AF Crosse and Charles Boner are attributed to Stokers research. Stoker would later claim he'd had a nightmare caused by over-eating crab meat about a “Vampire king” rising from his grave. Whitby on the Yorkshire coast contributed its landscape since Bram Stoker often holidayed there during the summer.
Dracula wasn't Stokers first choice as title for the story since he cycled through The Dead Un-Dead then simply the Un-Dead the count wasn't even supposed to be Count Dracula having had the name Count Wampyr for several drafts before Stoker became intrigued by the name Dracula. After reading “An account of the principles of Wallachia and Moldavia with political observations relative to them” written by author William Wilkinson (Published in 1820). the descendants of Vlad ii of Wallachia took the name Dracula or Dracul after being invested in the Order of the Dragon in 1431. In the old Romanian language the word Dracul mean “the Dragon” and Dracula meant “Son of the Dragon”. Nowadays however Dracul means “the Devil”
Whilst Dracula is known as THE Vampire novel its not the first. Johan Wolfgang Von Goethe had his book the Bride of Corinth published in 1797, 1871's Carmilla (a story about a lesbian vampire) was written by Sheridan Le Frau and James Malcolm Rymer's penny dreadful series Venny the Vampire was a product from the mid Victorian period. Even John Polidori created an image of a vampyric aristocrat in his 1819 story The Vampyre when he spent a summer with Merry Shelly (creator of Frankenstein) and her poet husband Percy Bysshe Shelly and Lord Bryon in 1816.
I really love Dracula. It showed the madness, the ethereal quality and the ultimate danger of what a vampire could do. Like many other goth inclined teenagers trying to find their feet in the world Dracula definitely added its two cents to my self worth and love of all things macabre. The fact it was written by a Victorian writer has added a unusual depth to the story as only a Victorian writer could. The culture of the Vampire has become deep rooted and wide spread in its acceptance and Dracula has definitely spearheaded such a phenomenon.
Abraham “Bram” Stoker was Born in Dublin, Ireland on the 8th of November 1847, He was the third of seven children born to Abraham and Charlotte Stoker and was bedridden with an unknown illness until he recovered at seven. He started schooling at a private school run by the Reverend William Woods and grew up without serious illness. Stoker excelled at sports at Trinity College Dublin having graduated in 1870 with a BA (Bachelor of Arts). He was an Auditor of the College Historical Society and the president of the University Philosophical Society where his first paper was on Sensationalism in fiction and society.
Thanks to his friend Dr. Maunsell, Stoker became interested in the theatre as a student and whilst working for the Irish civil service he became a theatre critic for the Dublin evening mail where he attracted notice for the quality of his reviews. Stoker gave a favourable review of Henry Irving's adaption of Hamlet in December 1876, this prompted Irving to invite him to dinner where they ended up becoming friends. Stoker wrote The Crystal Cup which was published by the London society in 1872 and The chain of Destiny which was released in four parts in the Shamrock. Stoker also wrote the non-fiction book the duties of clerks of petty sessions in Ireland which was published in 1879.
Bram stoker married Florence Balcombe the daughter of a lieutenent-colonel in 1978 and they moved to London. Where Stoker ended up the Business manager of the Lyceum theatre as well as manager for Henry Irving- a position he held for 27 years. Despite being a very busy man Stoker ended up writing several novels (as well as Dracula) Including The Snakes pass in 1890, the lady of the shroud in 1909 and the lair of the white worm in 1911. when Henry Irving died in 1906 he published his personal reminiscences of Henry Irving. Stoker also managed productions at the Prince of Wales theatre.
Bram stoker died after a series of strokes in London on April 20th 1912, the cause of death is split between the possibility of Tertiary Syphilis or overwork. He was cremated and was placed in a display urn at Golders Green Crematorium in North London, he was later joined by the ashes of his Son Irving Noel Stoker in 1961, his wife Florence was meant to join them but her ashes were scattered at the Gardens of rest.
Stoker was honoured with a Google Doogle (the banner on goggles homepage) on November 8th 2012 commemorating the 165th anniversary of his birth. An annual festival in honour of Bram Stoker happens in Dublin, its supported by the Bram stoker estate and was/is usually funded by Dublin City Council and Failte Ireland.
My opinion of Bran stoker is that of a decent hard working man who loved life. Stoker epitomises the phrases of “a man on a mission” and “a man who hussles”. Having worked extremely hard both creatively as a novelist and business wise as a theatre manager Stoker pretty much showed that if you work hard you could pretty much do anything you set your mind to.
And there you have it a book for all the ages, definitely under the banner of AWESOME!!!.
Cody Cook (8 KP) rated Writings Of Thomas Paine Volume 4 (1794 1796); The Age Of Reason in Books
Jun 29, 2018
Thomas Paine was a political theorist who was perhaps best known for his support for the American Revolution in his pamphlet Common Sense. In what might be his second best known work, The Age of Reason, Paine argued in favor of deism and against the Christian religion and its conception of God. By deism it is meant the belief in a creator God who does not violate the laws of nature by communicating through revelation or miracles The book was very successful and widely read partly due to the fact that it was written in a style which appealed to a popular audience and often implemented a sarcastic, derisive tone to make its points.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.