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Ethan Allen
January 21, 1738 (1738-01-21)February 12, 1789 (1789-02-13) (aged 51)
Fort Ticonderoga 1775.jpg
An engraving depicting Ethan Allen demanding the surrender of Fort Ticonderoga
Place of birth Litchfield, Connecticut Colony
Place of death Burlington, Vermont Republic
Allegiance United Kingdom Great Britain
 United States
Vermont Republic
Service/branch Continental Army
Vermont Republic militia
Years of service 1757 Connecticut provincial militia

1770–1775 Green Mountain Boys[1]
1778–1781 Continental Army[2]
1779–1780 Vermont Republic militia[3]

Rank Major General (Vermont Republic militia)
Colonel (Continental Army)
Commands held Green Mountain Boys
Fort Ticonderoga
Battles/wars American Revolutionary War
Other work farmer, politician, land speculator, philosopher

Ethan Allen (January 21, 1738 [O.S. January 10, 1737] [4] – February 12, 1789) was a farmer, businessman, land speculator, philosopher, writer, and American Revolutionary War patriot, hero, and politician.

Allen was an early American revolutionary and guerrilla leader who, before the war, fought against the Province of New York's attempts to take control of the New Hampshire Grants. He is probably most widely known for founding the Green Mountain Boys and leading their participation in the capture of Fort Ticonderoga on May 10, 1775, and for later political and military activities leading first to the formation of the Vermont Republic and then to Vermont's statehood (although the latter did not occur until after his death).

In addition to his military and political activities, Allen wrote accounts of his exploits in the war that were widely read in the 19th century, as well as philosophical treatises and documents relating to the politics of Vermont's formation. His business dealings included successful farming operations, one of Connecticut's early iron works, and land speculation in the Vermont territory. He was twice married, fathering eight children.

Contents

Early life

A postcard depicting Allen's birthplace in Litchfield, Connecticut

Childhood

Ethan Allen was born in Litchfield, Connecticut, the first-born child of Joseph and Mary Baker Allen. The family moved to Cornwall shortly after his birth. Seven siblings, all of whom survived to adulthood, joined the family between Allen's birth and 1751. His brothers Ira and Heman were also prominent figures in the early history of Vermont.[5]

Although not very much is known about Allen's childhood, the town of Cornwall was frontier territory in the 1740s. By the time Allen reached his teens, the area, while still a difficult area in which to make a living, began to resemble a town, with wood-frame houses beginning to replace the rough cabins of the early settlers. When Allen's father Joseph died in 1755 he was one of the largest landowners in the area, ran a successful farm, and had served as town selectman.[6] Allen had, before his father's death, begun studies under a minister in the nearby town of Salisbury with the goal of gaining admission to Yale College. Allen's brother Ira recalled that, even at a young age, Ethan was curious and interested in learning.[7]

Marriage and early adulthood

Unfortunately for Allen, his father's death put an end to his studies. While he volunteered for militia service in 1757 in response to French movements resulting in the Battle of Fort William Henry, his unit received word while en route that the fort had fallen, and turned back.[8] Even though the French and Indian War continued over the next several years, Allen did not apparently participate in any further military activities, and is presumed to have tended the farm, at least until 1762. In that year, he became part owner of an iron furnace in Salisbury.[9] He also married Mary Brownson, a woman five years his senior, from the nearby town of Roxbury in July 1762. They first settled in Cornwall, but moved the following year to Salisbury with their infant daughter Loraine, where he bought a small farm, and proceeded to develop the iron works.[10] The expansion of the iron works was apparently costly to Allen; he was forced to sell off portions of the Cornwall property to raise funds, and eventually sold half of his interest in the works to his brother Heman.[11] The Allen brothers sold their interest in the iron works in October 1765.[12]

By most accounts Allen's marriage was an unhappy one. His wife was rigidly religious and prone to criticism, and was barely able to read and write. In contrast Allen's behavior was sometimes quite flamboyant, and he maintained an interest in learning.[13] In spite of these differences the marriage, which produced five children (of whom only two reached adulthood), survived until Mary's death in 1783.[14]

Exploits in those years also introduced Allen to the wrong side of the justice system, which became a recurring feature of his life. In one incident, he and his brother Heman went to the farm of a neighbor, some of whose pigs had escaped onto their land, and seized the pigs. The neighbor sued to have the animals returned to him; Allen argued for the defense, and lost the case. Ethan and Heman were fined ten shillings, and the neighbor received another five shillings in damages.[15] He was also called to court in Salisbury for inoculating himself against smallpox, a procedure that at the time required the sanction of the town selectmen.[16]

Thomas Young

When he moved to Salisbury, Allen met Thomas Young, a doctor living and practicing just across the provincial boundary in New York. The doctor, only five years older than Allen, taught the younger Allen a great deal about philosophy and political theory, while Allen was able to bring to Young his appreciation of nature and life on the frontier. Young and Allen eventually decided to collaborate on a book intended to be an attack on organized religion, as Young had convinced Allen to become a Deist. They worked on the manuscript until 1764, when Young moved away from the area, taking the manuscript with him.[17]

It was not until many years later, after Young's death, that Allen was able to recover the manuscript. He expanded and reworked the material, and eventually published it as Reason: the Only Oracle of Man.[18]

Moving around

While Heman remained in Salisbury, where he ran a general store until his death in 1778, Ethan's movements over the next few years are poorly documented.[19] He is known to have been living in Northampton, Massachusetts in the spring of 1766, where his son Joseph was born, and where he apparently investigated business opportunities offered by a lead mine. He was asked to leave Northampton in July 1767 by the authorities; no obvious reason is known.[19] He then briefly returned to Salisbury before settling in nearby Sheffield, Massachusetts with his younger brother Zimri. It is likely that his first visits to the New Hampshire Grants occurred during these years. While Sheffield would be the family home for ten years, Allen was often absent for extended periods.[20]

The New Hampshire Grants

New Hampshire Governor Benning Wentworth

As early as 1749, Benning Wentworth, New Hampshire's governor, was selling land grants in the area west of the Connecticut River, to which New Hampshire had always laid somewhat dubious claim. Many of these grants were sold at relatively low prices to land speculators, with some land kicked back to Wentworth. In 1764, King George issued an order resolving the competing claims of New York and New Hampshire in favor of New York. New York, which had also issued land grants that overlapped some of those sold by Wentworth, insisted that holders of the Wentworth grants pay a fee to New York to have their grants validated. As this fee approached the original purchase price, and many of the holders were land-rich and cash-poor, there was a great deal of resistance to this demand. By 1769 the situation in the Grants had deteriorated to the point where surveyors and other figures of New York authority were being physically threatened and driven from the area.[21]

Allen asked for assistance

A number of the holders of Wentworth grants were originally from northwestern Connecticut, and some of them, including Remember Baker and Seth Warner, were relatives of Allen. In 1770, a group of Wentworth grant holders asked Allen to defend their case before New York's Supreme Court, a move that presented Allen with his first big stage.[20] This move to leadership was not unusual; he was known among his contemporaries to be willing to step forward and take control.[22] The trial began in July 1770, pitting Allen against politically powerful New York grant-holders, including New York's Lieutenant Governor Colden, James Duane (who was prosecuting the case), and Robert Livingston, the Chief Justice of the Supreme Court (who was presiding over the case). The trial was brief, and the outcome unsurprising, as the court, citing their fraudulently-issued nature, refused to accept the introduction of Wentworth's grants as evidence.[23] Before departing for Bennington with the news, Allen was visited by Duane, who offered Allen payments which Duane described in his diary as payment "for going among the people to quiet them".[24] Allen denied taking any money; even if he did, none of his actions appeared to honor Duane's request.[24] According to Allen's account he was outraged, and left his visitors with veiled threats, indicating that attempts to enforce the judgment would be met with resistance.[25]

The Catamount Tavern, late in the 19th century

While many historians have believed that Allen took these actions because he already held Wentworth grants of his own, there is no evidence that he was issued any such grants until after he had been asked to take up the defense of grants held by others. Between May 1770, when he first began working on the defense, and the trial in July, he acquired, for the price of $50, grants from Wentworth to about 1,000 acres (400 ha) of land in Poultney and Castleton.[26]

Green Mountain Boys

On Allen's return to Bennington, the settlers met at the Catamount Tavern to discuss their options. These discussions resulted in the formation of the Green Mountain Boys, with local militia companies in each of the surrounding towns. Allen was named their Colonel Commandant, and cousins Seth Warner and Remember Baker were captains of two of the companies.[27] Further meetings resulted in the creation of committees of safety, and laid down rules by which to resist attempts by the New York provincial government to establish its authority. These included denying surveyors sent by the province the ability to survey any land in the Grants, not just land owned through the Wentworth grants.[28]

The flag of the Green Mountain Boys

While Allen participated in some of the actions to drive surveyors away, he also spent much time exploring the entire territory, probably ranging as far north as the site of Burlington in his wanderings. After selling off some of his Connecticut properties, he began buying wild lands further north in the territory, which he sold at a profit as the southern settlements grew and people began to move further north.[29]

Friction with the provincial government rose notably when, in October 1771, Allen and a company of Boys drove off a group of Scottish settlers near Rupert. Allen detained two of the settlers and forced them to watch the torching of their newly-constructed cabins. He then ordered them to leave, saying, "Go your way now, and complain to that damned scoundrel your Governor, God damn your Governor, Laws, King, Council, and Assembly".[30] When the settlers protested his language Allen continued the tirade, threatening to send any troops from New York to Hell. In response, New York's governor, William Tryon, issued warrants for the arrests of those responsible, and eventually put a price of £20 on the heads of six participants, including Allen.[31] Allen and his cohorts countered by issuing offers of their own.

£25 REWARD—Whereas James Duane and John Kempe, of New York, have by their menaces and threats greatly disturbed the public peace and repose of the honest peasants of Bennington and the settlements to the northward, which are now and ever have been in the peace of God and the King, and are patriotic and liege subjects of Geo. the 3rd. Any person that will apprehend these common disturbers, viz: James Duane and John Kempe, and bring them to Landlord Fay's at Bennington shall have £15 reward James Duane and £10 reward for John Kempe, paid by

Ethan Allen, Remember Baker, Robert Cochran[32]

Over the next few years the situation deteriorated further. Governor Tryon and the Boys exchanged threats, truce offers, and other writings, which were frequently written by Allen in florid and didactic language, while the Boys continued to drive surveyors and incoming tenants on New York-granted lands away. Most of these incidents did not involve bloodshed, although individuals were at times manhandled, and the Boys sometimes did extensive property damage when driving tenants out. By March 1774, the harsh treatment of settlers and their property by Allen and the Boys prompted Tryon to increase some of the rewards to £100.[33]

Onion River Company

Allen persisted with actions against the New York-issued grantholders and their tenants even though a number of the Wentworth proprietors were tiring of the business. In 1772 he, his cousin Remember Baker, and his brothers Ira, Heman, and Zimri, formed the Onion River Company, which was basically a land-speculation organization devoted to purchasing land in and around the Winooski River (known then as the Onion River). The success of this business depended on the successful defense of the Wentworth grants. Early purchases of the company included about 40,000 acres (16,000 ha) of land from Edward Burling and his partners; land was sold at a profit to Thomas Chittenden among others, and the settlements on the company's land have grown to become the city of Burlington.[34]

The outrage of the Wentworth proprietors was renewed in 1774 when Governor Tryon passed the Outlawry Act, which contained harsh provisions clearly targeted at the actions of the "Bennington Mob".[35][36] Vermont historian Samuel Williams called it "an act which for its savage barbarity is probably without parallel in the legislation of any civilized country".[35] Its provisions included the penalty of death for interfering with a magistrate, and the criminalization of meetings of more than three people "for unlawful purposes" in the Grants.[35] The Boys countered with rules of their own, forbidding anyone in the Grants from holding "any office of honor or profit under the colony of N. York".[37]

Allen spent much of the summer of 1774 writing a "pamphlet" entitled A Brief Narrative of the Proceedings of the Government of New York Relative to Their Obtaining the Jurisdiction of that Large District of Land to the Westward of the Connecticut River. The length of the name was justified; it was a 200-page polemic arguing the position of the Wentworth proprietors.[38] Allen had the work, which historian Charles Jellison describes as "rebellion in print", printed in Connecticut, and began selling and giving away copies in early 1775.[39]

Westminster massacre

Allen traveled into the northern parts of the Grants early in 1775, as was his custom, for solitude and to hunt for game and land opportunities.[40] A few days after his return, news came that blood had finally been shed over the land disputes. Most of the resistance activity had until then taken place on the west side of the Green Mountains; on March 13, a small riot in the shire town of Westminster, on the east side of the mountains, resulted in the death of two men.[41] Allen and a troop of Boys traveled to Westminster where, under Allen's influence, the town's convention adopted a strongly-worded resolution authorizing the drafting of a plea to the King to remove them "out of so oppressive a jurisdiction".[42] The preparation of the petition was assigned to a committee which included Allen.[43]

Less than a week after the Westminster convention ended, while Allen and the committee worked on their petition, the Revolution began.[44]

Early Revolutionary War

Capture of Fort Ticonderoga

In late April, following the battles of Lexington and Concord, Allen received a message from members of an irregular Connecticut militia that they were planning to capture Fort Ticonderoga, requesting his assistance in the effort.[45] Allen, whether motivated by patriotic impulses (as he describes in his account of the events), or by the realization that the action might improve the political position of his side in the grants disputes, agreed to help, and began rounding up the Green Mountain Boys.[46] On May 2, 60 men from Massachusetts and Connecticut met with Allen in Bennington, where they discussed the logistics of the expedition.[45] By May 7, these men joined Allen and 130 Boys at Castleton. The next morning, Allen was elected to lead the expedition, and a dawn raid was planned for May 10.[47] Two small companies were detached to procure boats, and Allen took the main contingent north to Hand's Cove in Shoreham to prepare for the crossing.[48]

On the afternoon of May 9, Benedict Arnold quite unexpectedly arrived on the scene. Flourishing a commission from the Massachusetts Committee of Safety, he asserted his right to command the expedition. The assembled men refused to acknowledge his authority, insisting they would only follow Allen's lead. In a private discussion, Allen and Arnold reached an accommodation, the essence of which was that Arnold and Allen would both be at the front of the troops when the attack on the fort was made.[49]

Around 2 am, a few boats were finally procured for the crossing. However, only 83 men made it to the other side of the lake before Allen and Arnold, concerned that dawn was approaching, decided to attack.[50] At this point, Allen claims, in his account of the affair, to have made a speech to the men. This is likely untrue, as there is no supporting evidence in journals kept by other participants.[51] Then, in the early dawn, the small force marched on the fort, surprising the lone sentry. Allen went directly to the fort commander's quarters, seeking to force his surrender. Lieutenant Jocelyn Feltham, the assistant to the fort's commander, Captain William Delaplace, was awoken by the noise, and called to wake the captain.[52] Stalling for time, he demanded to know by what authority the fort was being entered. Allen, who later claimed that he said it to Captain Delaplace, said, "In the name of the Great Jehovah and the Continental Congress!"[53] Delaplace finally emerged from his chambers, fully dressed, and surrendered his sword.[53] The rest of the fort's garrison surrendered without firing a shot.[54]

Raids on St. John

A detachment of the boys under Seth Warner's command went to nearby Fort Crown Point and captured the small garrison there.[55] On May 14, following the arrival of 100 men recruited by Arnold's captains, and the arrival of a schooner and some bateaux that had been taken at Skenesboro, Arnold and 50 of his men sailed north to raid Fort St. John, on the Richelieu River downstream from the lake, where a small British warship was reported by the prisoners to be anchored.[56][57] Arnold's raid was a success; he seized the sloop HMS Royal George, supplies, and a number of bateaux.[58]

Allen, shortly after Arnold's departure on the raid, decided, after his successes at the southern end of the lake, to take and hold Fort St. John himself. To that end, he and about 100 Boys climbed into four bateaux, and began rowing north.[59] After two days without significant food (which they had forgotten to provision in the boats), Allen's small fleet met Arnold's on its way back to Ticonderoga near the foot of the lake.[60] Arnold generously opened his stores to Allen's hungry men, and tried to dissuade Allen from his objective, noting that it was likely the alarm had been raised and troops were on their way to St. John. Allen, likely both stubborn in his determination, and envious of Arnold, persisted.[61]

When Allen and his men landed above St. John and scouted the situation, they learned that a column of 200 or more regulars was approaching. Rather than attempt an ambush on those troops, which significantly outnumbered his tired company, Allen withdrew to the other side of the river, where the men collapsed with exhaustion and slept without sentries through the night. They were awakened when British sentries discovered them and began firing grapeshot at them from across the river. The Boys, in a panic, piled into their bateaux and rowed with all speed upriver. When the expedition returned to Ticonderoga two days later, some of the men were greatly disappointed that they had nothing to show for the effort and risks they took.[62]

Promoting an invasion

Following Allen's failed attempt on St. John, many of his men drifted away, presumably drawn by the needs of home and farm. Arnold then began asserting his authority over Allen for control of Ticonderoga and Crown Point. Allen publicly announced that he was stepping down as commander, but remained hopeful that the Second Continental Congress was going to name "a commander for this department ... Undoubtedly, we shall be rewarded according to our merit".[63] Congress, for its part, at first not really wanting any part of the affair, effectively voted to strip and then abandon the forts. Both Allen and Arnold protested these measures, pointing out that doing so would leave the northern border wide open.[64] They both also made proposals to Congress and other provincial bodies for carrying out an invasion of Quebec. Allen, in one instance, wrote that "I will lay my life on it, that with fifteen hundred men, and a proper artillery, I will take Montreal".[65] Allen also attempted correspondence with the people of Quebec and with the Indians living there in an attempt to sway their opinion toward the revolutionary cause.[66]

On June 22, Allen and Seth Warner appeared before Congress in Philadelphia, where they argued for the inclusion of the Green Mountain Boys in the Continental Army. After deliberation, Congress directed General Philip Schuyler, who had been appointed to lead the Army's Northern Department, to work with New York's provincial government to establish (and pay for) a regiment consisting of the Boys, and that they be paid Army rates for their service at Ticonderoga.[67] On July 4, Allen and Warner made their case to New York's Provincial Congress, which, despite the fact that the Royal Governor had placed a price on their heads, agreed to the formation of a regiment.[68] Following a brief visit to their families, they returned to Bennington to spread the news. Allen went to Ticonderoga to join Schuyler, while Warner and others raised the regiment.[69]

Allen loses command of the Boys

When the regimental companies in the Grants had been raised, they held a vote in Dorset to determine who would command the regiment. By a wide margin, Seth Warner was elected to lead the regiment. Brothers Ira and Heman were also given command positions, but Ethan was not given any position at all in the regiment.[70] The thorough rejection stung; Allen wrote to Connecticut's Governor Trumbull, "How the old men came to reject me I cannot conceive inasmuch as I saved them from the incroachments of New York."[71]

The rejection likely had several causes. The people of the Grants were tired of the disputes with New York, and they were tired of Allen's posturing and egotistic behavior, which the success at Ticonderoga had enhanced. Finally, the failure of the attempt on St. John's was widely seen as reckless and ill-advised, attributes they did not appreciate in a regimental leader.[72] Warner was viewed as a more stable and quieter choice, and was someone that also commanded respect. The history of Warner's later actions in the revolution (notably at Hubbardton and Bennington) may be seen as a confirmation of the choice made by the Dorset meeting.[73]

In the end, Allen took the rejection in stride, and managed to convince Schuyler and Warner to permit him to accompany the regiment as a civilian scout.[74]

Capture

Engraving depicting Allen before his captors in Montreal

The American invasion of Quebec departed from Ticonderoga on August 28. On September 4, the army had occupied the Île aux Noix in the Richelieu River, a few miles above Fort St. John, which they then prepared to besiege.[75] On September 8, Schuyler sent Allen and Massachusetts Major John Brown, who had also been involved in the capture of Ticonderoga, into the countryside between St. John and Montreal to spread the word of their arrival to the habitants and the Indians.[76] They were successful enough in gaining support from the habitants that Quebec's governor, General Guy Carleton, reported that "they have injured us very much".[77]

On his return from that expedition 8 days later, General Richard Montgomery, who had assumed command of the invasion due to Schuyler's illness, likely not wanting the troublemaker in his camp, again sent him out, this time to raise a regiment of French-speaking Canadiens. Accompanied by a small number of Americans, he again set out, traveling through the countryside to Sorel, before turning to follow the Saint Lawrence River up toward Montreal, recruiting upwards of 200 men.[78]

On September 24, he and Brown, whose company was guarding the road between St. John's and Montreal, met at Longueuil, and came up with a plan to attack Montreal. Allen and about 100 men crossed the Saint Lawrence that night, but Brown and his men, who were to cross the river at Laprairie, did not. General Carleton, alerted to Allen's presence, mustered every man he could, and, in the Battle of Longue-Pointe, scattered most of Allen's force, and captured him and about 30 men.[79]

His capture ended his participation in the revolution until 1778, as he was imprisoned by the British.

Imprisonment

Much of what is known of Allen's captivity is known only from his own account of the time; where contemporary records are available, they tend to confirm those aspects of his story.[80]

Allen was first placed aboard HMS Gaspée a ship of war anchored at Montreal. He was kept in solitary confinement and chains, and General Richard Prescott had, according to Allen, ordered him to be treated "with much severity".[81] In October 1775, the Gaspée went downriver, and her prisoners were transferred to the Adamant, which then sailed for England.[80] In November 1775, Sir Brook Watson accompanied the American prisoner on a voyage from Canada to England. Allen wrote that he 'was put under the power of an English Merchant from London, whose name was Brook Watson: a man of malicious and cruel disposition ...'

On arrival at Falmouth, England, after a crossing under filthy conditions, Allen and the other prisoners were imprisoned in Pendennis Castle, Cornwall. However, British political unhappiness over the idea of indefinitely holding people who were arguably prisoners of war, without criminal charges and as common criminals, led to a brief stay there. Rumors had even reached England that General Prescott (who was captured shortly after the fall to Montgomery of Montreal) was being mistreated in retaliation for his poor treatment of Allen and the other captives. King George decreed that the men should be sent back to America and treated as POWs.[82]

In January 1776, Allen and his men were put on board HMS Soledad, which sailed for Cork, Ireland. The people of Cork, when they learned that the famous Ethan Allen was in port, took up a collection to provide him and his men with clothing and other supplies.[83] Much of the following year was spent on prison ships off the American coast. At one point, while aboard HMS Mercury, she anchored off New York, where, among other visitors, the captain entertained William Tryon; Allen reports that Tryon glanced at him without any sign of recognition, although it is likely the New York governor knew who he was.[84] In August 1776, Allen and other prisoners were temporarily put ashore in Halifax, owing to extremely poor conditions aboard ship; due to food scarcity, both crew and prisoners were on short rations, and scurvy was rampant.[85] By the end of October, Allen was again off New York, where the British, having secured the city, moved the prisoners on-shore, and, as he was considered an officer, gave Allen limited parole.[86] With the financial assistance of his brother Ira, he lived comfortably, if out of action, until the spring of 1778.[87]

His fortitude and firmness seem to have placed him out of reach of misfortune. There is an original something in him that commands admiration; and his long captivity and sufferings have only served to increase, if possible, his enthusiastic zeal

George Washington's impression of Allen[88]

That spring, Allen was jailed for a parole violation that he admitted was "partly true".[87] On May 3, 1778 Ethan Allen was marched to New York Harbor and compelled to board a sloop to Staten Island. He was there admitted to General Campbell's quarters and invited to eat and drink with the general and several other British field officers. Allen stayed there for two days and was treated politely. On the third day Allen was exchanged for Colonel Archibald Campbell, who was conducted to the exchange by Colonel Elias Boudinot, the American commissary general of prisoners appointed by General George Washington. Following the exchange, Allen reported to Washington at Valley Forge. On May 14, he was breveted a colonel in the Continental Army in "reward of his fortitude, firmness and zeal in the cause of his country, manifested during his long and cruel captivity, as well as on former occasions,"[87] and given military pay of $75 per month. The brevet rank, however, meant that there was no active role, until called, for Allen. Allen's services were never requested, and eventually the payments stopped.[89]

Vermont Republic

Following his visit to Valley Forge, Allen traveled to Salisbury, arriving on May 25. There he learned that his brother Heman had died just the previous week, and that his brother Zimri, who had been caring for Ethan's family and farm, had died in the spring following his capture. The death of Heman, with whom Allen had been quite close, hit him quite hard.[90]

He then set out for Bennington, where news of his impending return preceded him, and he was met with all of the honor due a military war hero.[91] There he learned that the Vermont Republic had declared independence in 1777, that a constitution had been drawn up, and that elections had been held.[92] Allen wrote of this homecoming that "we passed the flowing bowl, and rural felicity, sweetened with friendship, glowed in every countenance".[93] The next day he went to Arlington to see his family and his brother Ira, whose prominence in Vermont politics had risen considerably during Allen's captivity.[94]

Allen spent the next several years involved in Vermont's political and military matters. While his family remained in Arlington, he spent most of his time in Bennington, where he could avoid his wife's nagging.[95]

New York Governor George Clinton

Shortly after his arrival, Vermont's Assembly passed the Banishment Act, a sweeping measure allowing for the confiscation and auction by the republic of property owned by known Tories. Allen was appointed to be one of the judges responsible for deciding whose property was subject to seizure under the law. (This law was so successful at collecting revenue that Vermont did not impose any taxes until 1781.)[96] Allen personally escorted some of those convicted under the law to Albany, where he turned them over to General John Stark for transportation to the British lines. Some of these supposed Tories protested to New York Governor George Clinton that they were actually dispossessed Yorkers. Clinton, who considered Vermont to still be a part of New York, did not want to honor the actions of the Vermont tribunals; Stark, who had custody of the men, disagreed with Clinton. Eventually the dispute made its way to George Washington, who essentially agreed with Stark since he desperately needed the general's services. The prisoners were eventually transported to West Point, where they remained in "easy imprisonment".[97]

While Allen's service as a judge in Vermont was brief, he continued to ferret out Tories and report them to local Boards of Confiscation for action. He was so zealous in these efforts that they also included naming his own brother Levi, who was apparently trying to swindle Ethan and Ira out of land at the time. This action was somewhat surprising, as Levi had not only attempted to purchase Ethan's release while he was in Halifax, but he had also traveled to New York while Ethan was on parole there, and furnished him with goods and money.[98] Ethan and Levi engaged in a war of words, many of which were printed in the Connecticut Courant, even after Levi crossed British lines. They would eventually reconcile in 1783.[99]

Early in 1779, Governor Clinton issued a proclamation stating that the state of New York would honor the Wentworth grants, if the settlers would recognize New York's political jurisdiction over the Vermont territory. Allen wrote another pamphlet in response, entitled An Animadversory [sic] Address to the Inhabitants of the State of Vermont; with Remarks on a Proclamation under the Hand of his Excellency George Clinton, Esq; Governor of the State of New York. In typical style, he castigated the governor for issuing "romantic proclamations ... calculated to deceive woods people", and for his "folly and stupidity".[100] Clinton's response, once he recovered his temper, was to issue another proclamation little different from the first. Allen's pamphlet circulated widely, including among members of Congress, and was successful in casting the Vermonters' case in a positive light.[101]

In 1779 Allen published the account of his time in captivity, A Narrative of Colonel Ethan Allen's Captivity ... Containing His Voyages and Travels, With the most remarkable Occurrences respecting him and many other Continental Prisoners of Observations. Written by Himself and now published for the Information of the Curious in all Nations. First published as a serial by the Pennsylvania Packet, the book was an instant best-seller; it is still available today. While largely accurate, it notably omits Benedict Arnold from the capture of Ticonderoga, and Seth Warner as the leader of the Green Mountain Boys.[102]

Negotiations

Allen appeared before the Continental Congress as early as September 1778 on behalf of Vermont, seeking recognition as an independent state. He reported that due to Vermont's expansion to include border towns from New Hampshire, Congress was reluctant to grant independent statehood to Vermont.[103] Between 1780 and 1783 Allen participated, along with his brother Ira, Vermont Governor Thomas Chittenden, and others, in negotiations with Frederick Haldimand, the governor of Quebec, that were ostensibly about prisoner exchanges, but were really about establishing Vermont as a new British province and gaining military protection for its residents.[104] The negotiations, once details of them were published, were often described by opponents of Vermont statehood as treasonous,[105] but no such formal charges were ever laid against anyone involved.[104]

Later years

As the war had ended with the 1783 Treaty of Paris, and the United States, operating under the Articles of Confederation, resisted any significant action with respect to Vermont, Allen's historic role as an agitator became less important, and his public role in Vermont's affairs declined.[106] Vermont's government had also become more than a clique dominated by the Allen and Chittenden families due to the territory's rapid population growth.[107]

In 1782, Allen's brother Heber died at the relatively young age of 38. Allen's wife Mary died in June 1783 of consumption, to be followed several months later by their first-born daughter Loraine. While they had not always been close, and Allen's marriage had often been strained, Allen felt these losses deeply. A poem he wrote memorializing Mary was published in the Bennington Gazette.[108]

Publication of Reason

In these years he recovered the manuscript that he and Thomas Young had worked in his youth from Young's widow, who was living in Albany, and began to develop it into the work that was published in 1785 as Reason: the Only Oracle of Man. The work was a typical Allen polemic, but its target was religious, not political. Specifically targeted against Christianity, it was an unbridled attack against the Bible, established churches, and the powers of the priesthood. As a replacement for organized religion, he espoused a mixture of deism, Spinoza's naturalist views, and precursors of Transcendentalism, with man acting as a free agent within the natural world. While historians disagree over the exact authorship of the work, the writing bears clear indication of Allen's style.[109]

The book was a complete financial and critical failure. Allen's publisher had forced him to pay the publication costs up front, and only 200 of the 1500 volumes printed were sold. (The rest were eventually destroyed by a fire at the publishers house.) The theologically conservative future president of Yale, Timothy Dwight, opined that "the style was crude and vulgar, and the sentiments were coarser than the style. The arguments were flimsy and unmeaning, and the conclusions were fastened upon the premises by mere force."[110] Allen took the financial loss and the criticism in stride, observing that most of the critics were clergymen, whose livelihood he was attacking.[111]

Second marriage

Ethan met his second wife, a young widow by the name of Frances Montresor Brush Buchanan, early in 1784, and married her after a brief courtship on February 16, 1784. Fanny came from a notably Loyalist background (include the notorious Crean Brush, from whom she inherited land in Vermont), but they were both smitten, and the marriage was a happy one.[112] They had three children: Fanny (1784),[113] Hannibal (1786), and Ethan Junior (1787).[114] Fanny had a settling effect on Allen; for the remainder of his years he did not embark on many great adventures.[115]

The notable exception to this was when land claims by the Connecticut-based owners of the Susquehanna Company, who had been granted titles to land claimed by Connecticut in the Wyoming Valley, in an area that is now Wilkes-Barre, Pennsylvania.[116] The area was also claimed by Pennsylvania, which refused to recognized the Connecticut titles. Allen, after being promised land, traveled to the area and began stirring up not just Pennsylvania authorities but also his long-time nemesis, Governor Clinton of New York, by proposing that a new state be carved out of the disputed area and several counties of New York.[117] The entire affair was more bluster than anything else, and was resolved amicably when Pennsylvania agreed to honor the Connecticut titles.[118]

Allen was also approached by Daniel Shays in 1786 for support in what became the Shays' Rebellion in western Massachusetts. He was unsupportive of the cause, in spite of Shays' offer to crown him "king of Massachusetts"; he felt that Shays was just trying to erase unpayable debts.[118]

In his later years, independent Vermont continued to experience rapid population growth, and Allen sold a great deal of his land, but also reinvested much the proceeds in more land. A lack of cash, complicated by Vermont's currency problems, placed a strain on Fanny's relatively free hand on spending, which was further exacerbated by the cost of publishing Reason, and of the construction of a new home near the mouth of the Onion River.[119] He was threatened with debtor's prison on at least one occasion, and was at times reduced to borrowing money and calling in old debts to make ends meet.[120]

Allen and his family moved to Burlington in 1787, which was no longer a small frontier settlement but a small town, and much more to Allen's liking than the larger community that Bennington had become. He frequented the tavern there, and began work on An Essay on the Universal Plenitude of Being, which he characterized as an appendix to Reason. This essay was less polemic than many of his earlier writings. He affirmed the perfection of God and His creation, and credited intuition as well as reason as a way to bring Man closer to the universe.[121] The work was not published until long after his death, and is primarily of interest to students of Transcendentalism, a movement the work foreshadows.[122]

The Corporeal Part of Ethan Allen Rests Beneath this Stone, the 12th day of February 1789, Aged 50 Years. His spirit tried the Mercies of his God In Whom he firmly Trusted.

Text engraved on his original grave marker[123]

Death

On February 11, 1789, Allen traveled with one of his workers to visit his brother Ebenezer, and to collect a load of hay. After an evening spent with friends and acquaintances, he spent the night there, and set out the next morning for home.[124] While accounts of the return journey are not entirely consistent, Allen apparently suffered an apoplectic fit en route, and was unconscious by the time they returned home. Allen died at home several hours later, without ever regaining consciousness.[125][126] He was buried four days later in the Green Mount Cemetery in Burlington.[127] The funeral was attended by dignitaries from the Vermont government, and by large numbers of common folk who turned out to pay respects to a man many considered their champion.[127]

Allen's death made nationwide headlines. Although most obituaries were positive, a number of clergymen expressed different sentiments. "Allen was an ignorant and profane Deist, who died with a mind replete with horror and despair" was the opinion of Newark, New Jersey's Reverend Uzal Ogden.[127] Yale's Timothy Dwight expressed satisfaction that the world no longer had to deal with a man of "peremptoriness and effrontery, rudeness and ribaldry".[127] One clergyman reported, after visiting his grave, "One of the wickedest men that ever walked this guilty globe ... I stopped and looked at his grave in pious horror."[128] It is not recorded what New York Governor Clinton's reaction was to the news.[127]

Disappearance of his grave marker

Sometime in the early 1850s, the original plaque marking Allen's grave disappeared. In 1858, the Vermont Legislature placed a 42 foot (13 m) column of Vermont granite in the cemetery, with the following inscription:[129]

Monument to Allen in Green Mount Cemetery (photo by Matt Wills)
Vermont to Ethan Allen, born in Litchfied, Ct., 10th Jan AD 1737
Died in Burlington Vt 12 Feb 1789
and buried near the site of this monument

The exact location of his remains is unknown.[129] While there is a vault beneath the monument, it contains a time capsule from the time of the monument's erection, and not Allen's remains.[130]

Appearance

No likenesses of Allen were made in his lifetime; statuary and engravings depicting him are all artist's renditions. Alexander Graydon, with whom Allen was paroled during his captivity in New York, described him like this:

"His figure was that of a robust, large-framed man, worn down by confinement and hard fare; but he was now recovering his flesh and spirits; and a suit of blue clothes, with a gold laced hat that had been presented to him by the gentlement of Cork, enabled him to make a very passable appearance for a rebel colonel ... I have seldom met with a man, possessing, in my opinion, a stronger mind, or whose mode of expression was more vehement and oratorical. Notwithstanding that Allen might have had something of the insubordinate, lawless frontier spirit in his composition ... he appeared to me to be a man of generosity and honor."[131]

Memorials

Sculpture of Allen by Larkin Goldsmith Mead.

Two ships of the United States Navy were named Ethan Allen in his honor, as were two 19th-century fortifications: a Civil War fort in Arlington, Virginia and a cavalry outpost in Colchester and Essex, Vermont. A statue of Allen represents Vermont in National Statuary Hall of the United States Capitol.[132]

The Spirit of Ethan Allen III is a tour boat operating on Lake Champlain.[133] Allen's name is the trademark of the furniture and housewares manufacturer, Ethan Allen Inc., which was founded in 1932 in Beecher Falls, Vermont.[134] The Ethan Allen Express, an Amtrak train line running from New York City to Rutland, Vermont, is also named after him.

Publications

Allen is known to have written the following publications:

Notes

  1. ^ Jellison, pp. 39,142
  2. ^ Jellison, p. 179
  3. ^ Jellison, pp. 225,272
  4. ^ Allen's date of birth is made confusing by calendrical differences caused by the conversion between the Julian and Gregorian calendars. The first change offsets the date by 11 days. The second is that, at the time of Allen's birth, the New Year began on March 25. As a result, while his birth is officially recorded as happening on January 10, 1737, conversions due to these changes make the date in the modern calendar January 21, 1738. Adjusting for the movement of the New Year to January changes the year to 1738; adjusting for the Gregorian calendar changes the date from January 10 to 21. See Jellison, p. 2 and Hall, p. 5.
  5. ^ Jellison, p. 3
  6. ^ Jellison, p. 4
  7. ^ Jellison, p. 5
  8. ^ Jellison, p. 7
  9. ^ Hall, pp. 12–13
  10. ^ Jellison, pp. 8–9
  11. ^ Jellison, p. 9
  12. ^ Bellesiles, p. 22
  13. ^ Jellison, p. 8
  14. ^ Bellesiles, p. 241
  15. ^ Jellison, pp. 10–11
  16. ^ Jellison, p. 12
  17. ^ Jellison, pp. 15–17
  18. ^ Jellison, p. 17
  19. ^ a b Jellison, p. 30
  20. ^ a b Jellison, p. 31
  21. ^ Jellison, pp. 20–26
  22. ^ Jellison, p. 32
  23. ^ Hall (1895), pp. 26–27
  24. ^ a b Jellison, p. 37
  25. ^ Jellison, p. 38
  26. ^ Jellison, p. 33
  27. ^ Hall (1895), p. 27
  28. ^ Jellison, p. 50
  29. ^ Jellison, pp. 56–57
  30. ^ Jellison, p. 58
  31. ^ Jellison, pp. 59–60
  32. ^ Jellison, p. 62
  33. ^ Jellison, pp. 62–91
  34. ^ Jellison, pp. 77–86
  35. ^ a b c Jellison, p. 92
  36. ^ Nelson (1990), p. 108
  37. ^ Jellison, p. 94
  38. ^ Jellison, pp 94–95
  39. ^ Jellison, p. 96
  40. ^ Jellison, p. 97
  41. ^ Jellison, pp. 98–99
  42. ^ Jellison, pp. 99–100
  43. ^ Jellison, p. 100
  44. ^ Jellison, p. 101
  45. ^ a b Jellison, p. 109
  46. ^ Jellison, pp. 102–104
  47. ^ Jellison, p. 110
  48. ^ Jellison, p. 111
  49. ^ Randall (1990), p. 90
  50. ^ Jellison, p. 115
  51. ^ Jellison, p. 116
  52. ^ Randall (1990), p. 95
  53. ^ a b Randall (1990), p. 96
  54. ^ Jellison, p. 119
  55. ^ Jellison, p. 122
  56. ^ Randall, p. 101
  57. ^ Smith (1907), p. 155
  58. ^ Smith (1907), p. 157
  59. ^ Jellison, p. 130
  60. ^ Randall (1990), p. 105
  61. ^ Jellison, pp. 129–130
  62. ^ Jellison, pp. 130–131
  63. ^ Jellison, p. 132
  64. ^ Jellison, pp. 133–134
  65. ^ Jellison, p. 134
  66. ^ Jellison, pp. 135–137
  67. ^ Jellison, p. 138
  68. ^ Jellison, p. 139
  69. ^ Jellison, p. 141
  70. ^ Smith (1907), p. 255
  71. ^ Jellison, p. 143
  72. ^ Jellison, p. 144
  73. ^ Jellison, p. 145
  74. ^ Jellison, p. 146
  75. ^ Smith (1907), pp. 322–324
  76. ^ Lanctot, p. 65
  77. ^ Jellison, p. 151
  78. ^ Jellison, pp. 151–152
  79. ^ Lanctot (1967), pp. 77–78
  80. ^ a b Jellison, p. 161
  81. ^ Jellison, p. 160
  82. ^ Jellison, pp. 162–164
  83. ^ Jellison, p. 165
  84. ^ Jellison, p. 167
  85. ^ Jellison, p. 169
  86. ^ Jellison, p. 170
  87. ^ a b c Boatner, pp. 17–18
  88. ^ Jellison, p. 178
  89. ^ Jellison, p. 179
  90. ^ Jellison, pp. 180–181
  91. ^ Jellison, pp. 181, 186
  92. ^ Jellison, p. 181
  93. ^ Jellison, p. 187
  94. ^ Jellison, p. 188
  95. ^ Jellison, p. 194
  96. ^ Jellison, p. 197
  97. ^ Jellison, pp. 198–200
  98. ^ Jellison, pp. 200–201
  99. ^ Jellison, p. 203
  100. ^ Jellison, p. 205
  101. ^ Jellison, p. 206
  102. ^ Jellison, pp. 216–219
  103. ^ Hemenway, p. 941
  104. ^ a b Vermont Historical Society, pp. 83–330, covers much of these negotiations and their political consequences.
  105. ^ Vermont Historical Society, p. 220
  106. ^ Jellison, p. 301
  107. ^ Jellison, p. 302
  108. ^ Jellison, p. 303
  109. ^ Jellison, pp. 305–308
  110. ^ Jellison, p. 310
  111. ^ Jellison, p. 311
  112. ^ Jellison, pp. 314–315
  113. ^ Goesbriand, p. 12
  114. ^ Brown, p. 279
  115. ^ Jellison, p. 315
  116. ^ Jellison, pp. 316–317
  117. ^ Jellison, p. 318
  118. ^ a b Jellison, p. 319
  119. ^ Jellison, p. 320
  120. ^ Jellison, p. 321
  121. ^ Jellison, pp. 325–326
  122. ^ Jellison, p. 327
  123. ^ Jellison, p. 332. Jellison notes that the age is incorrect; Allen was 51 when he died.
  124. ^ Hall, p. 198
  125. ^ Colonel Red Reeder. Bold Leaders of the American Revolution. Little, Brown and Company, Boston. p. 22. 
  126. ^ Jellison, p. 330
  127. ^ a b c d e Jellison, p. 331
  128. ^ Jellison, p. 332
  129. ^ a b Jellison, p. 333
  130. ^ Vermont Committee on Ethan Allen Monument, p. 5
  131. ^ Jellison, p. 171
  132. ^ "Ethan Allen statue". Architect's Office of the Capitol. http://www.aoc.gov/cc/art/nsh/allen_e.cfm. Retrieved 2009-12-24. 
  133. ^ "Spirit of Ethan Allen III". VermontVacation.com. Vermont Department of Tourism and Marketing. http://www.vermontvacation.com/TravelPlanner/ItemDetail.aspx?outsideLink=false&spID=2617. Retrieved 2008-01-23. 
  134. ^ "Ethan Allen, Inc. Corporate History". Ethan Allen Inc. http://www.ethanallen.com/corporate/company_history. Retrieved 2009-12-24. 

References

Further reading

External links


Quotes

Up to date as of January 14, 2010

From Wikiquote

In the name of the great Jehovah, and the Continental Congress!

Ethan Allen (21 January 1738 {10 January 1737 O.S.} – 12 February 1789) was an early American revolutionary and guerrilla leader during the era of the Vermont Republic.

Contents

Sourced

It is bad policy to fear the resentment of an enemy.
Ever since I arrived to a state of manhood, I have felt a sincere passion for liberty.
  • In the name of the great Jehovah, and the Continental Congress!
    • His reply as to by what authority he demanded the surrender of Fort Ticonderoga, as recounted in A Narrative of Colonel Ethan Allen's Captivity (1779). Other reports indicate that he initially declared: "Come out of there you sons of British whores, or I'll smoke you out!" According to historian and folklorist B.A.Botkin, one Israel Harris was present at the time, and later told his grandson (the late Professor James D. Butler of Madison, Wisconsin) that Allen's actual words were "Come out of there, you goddam old rat!"
  • Ever since I arrived to a state of manhood, I have felt a sincere passion for liberty. The history of nations doomed to perpetual slavery, in consequence of yielding up to tyrants their natural born liberties, I read with a sort of philosophical horror; so that the first systematical and bloody attempt at Lexington, to enslave America, thoroughly electrified my mind, and fully determined me to take part with my country.
    • As quoted in "In the name of the Great Jehovah and the Continental Congress!" - American Heritage magazine Vol. 14, Issue 6 (October 1963)
  • I didn’t hire you to come here and lie! That’s a true note. I signed it. I’ll pay it.… What I employed you for was to get this business put over to the next court — not come here and lie and juggle about it!
    • Courtroom exclamation to his lawyer, who had begun to deny that Allen's signature on a document was genuine, as quoted in "In the name of the Great Jehovah and the Continental Congress!" - American Heritage magazine Vol. 14, Issue 6 (October 1963)

Reason: The Only Oracle Of Man (1784)

Reason: The Only Oracle Of Man A Compendious System Of Natural Religion
I have generally been denominated a Deist, the reality of which I never disputed...
  • I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded.
    • "Preface"
If mankind would dare to exercise their reason as freely on those divine topics as they do in the common concerns of life, they would, in a great measure, rid themselves of their blindness and superstition...
  • Though "none by searching can find out God, or the Almighty to perfection," yet I am persuaded, that if mankind would dare to exercise their reason as freely on those divine topics as they do in the common concerns of life, they would, in a great measure, rid themselves of their blindness and superstition, gain more exalted ideas of God and their obligations to him and one another, and be proportionally delighted and blessed with the views of his moral government, make better members of society, and acquire, manly powerful incentives to the practice of morality, which is the last and greatest perfection that human nature is capable of.
    • Chapter I Section I - Of Reforming Mankind from Superstition and Error, and the Good Consequences of it"
As creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us...
  • As creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us. How it could be accomplished, or in what manner performed, can never be comprehended by any capacity.
    Eternal, whether applied to duration, existence, action, or creation, is incomprehensible to us, but implies no contradiction in either of them; for that which is above comprehension we cannot perceive to be contradictory, nor on the other hand can we perceive its rationality or consistency.
    • Ch. II Section I - Of The Eternity of Creation
  • It is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed with another of various qualities in his immense creation? And inasmuch as this world is thus replenished, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds.
    • Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively...
  • To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.
    • Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
  • It may be objected that a man cannot subsist in the sun; but does it follow from thence, that God cannot or has not constituted a nature peculiar to that fiery region, and caused it to be as natural and necessary for it to suck in and breathe out flames of fire, as it is for us to do the like in air.
    • Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
  • Certain it is, that any supposed obstructions, concerning the quality or temperature of any or every one of those worlds, could not have been any bar in the way of God Almighty, with regard to his replenishing his universal creation with moral agents. The unlimited perfection of God could perfectly well adapt every part of his creation to the design of whatever rank or species of constituted beings, his Godlike wisdom and goodness saw fit to impart existence to; so that as there is no deficiency of absolute perfection in God, it is rationally demonstrative that the immense creation is replenished with rational agents, and that it has been eternally so, and that the display of divine goodness must have been as perfect and complete, in the antecedent, as it is possible to be in the subsequent eternity.
    • Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
Who would imagine that the Deity conducts his providence similar to the detestable despots of this world?
  • Who would imagine that the Deity conducts his providence similar to the detestable despots of this world? Oh horrible? most horrible impeachment of Divine Goodness! Rather let us exaltedly suppose that God eternally had the ultimate best good of beings generally and individually in his view, with the reward of the virtuous and the punishment of the vicious, and that no other punishment will ever be inflicted, merely by the divine administration, but that will finally terminate in the best good of the punished, and thereby subserve the great and important ends of the divine government, and be productive of the restoration and felicity of all finite rational nature.
    • Ch. III Section II - The Moral Government of God as Incompatible With Eternal Punishment
  • It appears that mankind in this life are not agents of trial for eternity, but that they will eternally remain agents of trial. To suppose that our eternal circumstances will be unalterably fixed in happiness or misery, in consequence of the agency or transactions of this temporary life, is inconsistent with the moral government of God, and the progressive and retrospective knowledge of the human mind. God has not put it into our power to plunge ourselves into eternal woe and perdition; human liberty is not so extensive, for the term of human life bears no proportion to eternity succeeding it; so that there could be no proportion between a momentary agency, (which is liberty of action,) or probation, and any supposed eternal consequences of happiness or misery resulting from it.
    • Ch. III Section III - Human Liberty, Agency and Accountability, cannot be attended with Eternal Consequences, either Good or Evil
  • Physical evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and contemporaries; and as they began existence in a necessary dependance on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's Punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "That there is no knowing good or evil by all that is before us, for all is vanity." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of externalization and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without valleys, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature...
    • Ch. III Section IV - Of Physical Evils
Those who invalidate reason, ought seriously to consider, "whether they argue against reason, with or without reason; if with reason, then they establish the principle, that they are laboring to dethrone"...
  • Those who invalidate reason, ought seriously to consider, "whether they argue against reason, with or without reason; if with reason, then they establish the principle, that they are laboring to dethrone;" but if they argue without reason, (which, in order to be consistent with themselves, they must do,) they are out of the reach of rational conviction, nor do they deserve a rational argument.
    • Ch. IV Section I - Speculation on the Doctrine of the Depravity of Human Reason
  • That there are degrees in the knowledge of rational beings, and also in their capacities to acquire it, cannot be disputed, as it is so very obvious among mankind.
    • Ch. IV Section I - Speculation on the Doctrine of the Depravity of Human Reason
  • Such people as can be prevailed upon to believe, that their reason is depraved, may easily be led by the nose, and duped into superstition at the pleasure of those in whom they confide, and there remain from generation to generation: for when they throw by the law of reason the only one which God gave them to direct them in their speculations and duty, they are exposed to ignorant or insidious teachers, and also to their own irregular passions, and to the folly and enthusiasm of those about them, which nothing but reason can prevent or restrain...
    • Ch. IV Section I - Speculation on the Doctrine of the Depravity of Human Reason
  • Princes may make laws and repeal them, but they can neither make nor destroy virtue, and how indeed should they be able to do what is impossible to the Deity himself? Virtue being as immutable in its nature as the divine will which is the ground of it.
    • Ch. IV Section II - Containing a Disquisition of the Law of Nature, as it respects the Moral System, interspersed with Observations on Subsequent Religions.
Was a revelation to be made known to us, it must be accommodated to our external senses, and also to our reason, so that we could come at the perception and understanding of it, the same as we do to that of things in general.
  • The author of human nature impressed it with certain sensitive aptitudes and mental powers, so that apprehension, reflection or understanding could no otherwise be exerted or produced in the compound nature of man, but in the order prescribed by the creator.
    • Ch. V Section I - Argumentative Reflections on Supernatural and Mysterious Revelation in General
  • The idea of a God we infer from our experimental dependence on something superior to ourselves in wisdom, power and goodness, which we call God; our senses discover to us the works of God which we call nature, and which is a manifest demonstration of his invisible essence. Thus it is from the works of nature that we deduce the knowledge of a God, and not because we have, or can have any immediate knowledge of, or revelation from him.
    • Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General
  • There has in the different parts and ages of the world, been a multiplicity of immediate and wonderful discoveries, said to have been made to godly men of old by the special illumination or supernatural inspiration of God, every of which have, in doctrine, precept and instruction, been essentially different from each other, which are consequently as repugnant to truth, as the diversity of the influence of the spirit on the multiplicity of sectaries has been represented to be.
    These facts, together with the premises and inferences as already deduced, are too evident to be denied, and operate conclusively against immediate or supernatural revelation in general; nor will such revelation hold good in theory any more than in practice. Was a revelation to be made known to us, it must be accommodated to our external senses, and also to our reason, so that we could come at the perception and understanding of it, the same as we do to that of things in general. We must perceive by our senses, before we can reflect with the mind. Our sensorium is that essential medium between the divine and human mind, through which God reveals to man the knowledge of nature, and is our only door of correspondence with God or with man.
    • Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General
  • Comets, earthquakes, volcanoes, and northern lights (in the night,) with many other extraordinary phenomena or appearances intimidate weak minds, and are by them thought to be miraculous, although they undoubtedly have their proper natural causes, which have been in a great measure discovered. Jack-with-a-lantern is a frightful appearance to some people, but not so much as the imaginary specter. But of all the scarecrows which have made human nature tremble, the devil has been chief; his family is said to be very numerous, consisting of "legions," with which he has kept our world in a terrible uproar.
    • Ch. VI Section III - Rare and Wonderful Phenomena no evidence of Miracles, nor are Diabolical Spirits able to effect them, or Superstitious Traditions to confirm them, nor can Ancient Miracles prove Recent Revelations
That Jesus Christ was not God is evident from his own words, where... he ranks himself with finite beings, and with them acknowledges, that he did not know the day and hour of judgment.
  • In those parts of the world where learning and science has prevailed, miracles have ceased; but in such parts of it as are barbarous and ignorant, miracles are still in vogue; which is of itself a strong presumption that in the infancy of letters, learning and science, or in the world's non-age, those who confided in miracles, as a proof of the divine mission of the first promulgators of revelation, were imposed upon by fictitious appearances instead of miracles.
    • Ch. VI Section III - Rare and Wonderful Phenomena no evidence of Miracles, nor are Diabolical Spirits able to effect them, or Superstitious Traditions to confirm them, nor can Ancient Miracles prove Recent Revelations
Reason therefore must be the standard by which we determine the respective claims of revelation...
  • That Jesus Christ was not God is evident from his own words, where, speaking of the day of judgment, he says, "Of that day and hour knoweth no man, no not the angels which are in Heaven, neither the Son, but the Father." This is giving up all pretention to divinity, acknowledging in the most explicit manner, that he did not know all things, but compares his understanding to that of man and angels; "of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son." Thus he ranks himself with finite beings, and with them acknowledges, that he did not know the day and hour of judgment, and at the same time ascribes a superiority of knowledge to the father, for that he knew the day and hour of judgment.
    • Ch. IX Section III - The Imperfection of Knowledge in the Person of Jesus Christ, incompatible with his Divinity
So far as prejudice, or prepossession of opinion prevails over our minds, in the same proportion, reason is excluded from our theory or practice.
  • A revelation, that may be supposed to be really of the institution of God, must also be supposed to be perfectly consistent or uniform, and to be able to stand the test of truth; therefore such pretended revelations, as are tendered to us as the contrivance of heaven, which do not bear that test, we may be morally certain, was either originally a deception, or has since, by adulteration become spurious.
    Reason therefore must be the standard by which we determine the respective claims of revelation; for otherwise we may as well subscribe to the divinity of the one as of the other, or to the whole of them, or to none at all.
    • Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind
  • Undoubtedly it is our duty, and for our best good, that we occupy and improve the faculties, with which our creator has endowed us, but so far as prejudice, or prepossession of opinion prevails over our minds, in the same proportion, reason is excluded from our theory or practice. Therefore if we would acquire useful knowledge, we must first divest ourselves of those impediments and sincerely endeavor to search out the truth: and draw our conclusions from reason and just argument, which will never conform to our inclination, interest or fancy but we must conform to that if we would judge rightly.
    • Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind
  • An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH.
    • Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind

Quotes about Allen

  • There is an original something in him that commands admiration; and his long captivity and sufferings have only served to increase if possible, his enthusiastic zeal. He appears very desirous of rendering his services to the States, and of being employed; and at the same time he does not discover any ambition for high rank.
  • General Ethan Allen of Vermont died and went to Hell this day.
    • Reverend Doctor Ezra Stiles, president of Yale College, on learning of the death of Allen. Diary entry (12 February 1789)
  • Passed by Ethan Allyn's grave. An awful Infidel, one of ye wickedest men ye ever walked this guilty globe. I stopped & looked at his grave with a pious horror.
    • Rev. Nathan Perkins in his Narrative Of A Tour Through The State Of Vermont on 25 May 1789.
  • Without the loss of a single life, with a casual and even comic air wholly incommensurate with the importance of the event, Ethan Allen’s expedition reduced three key British strongpoints — Ticonderoga, Crown Point, and St. Johns in the north (for the latter was impotent so long as the Americans controlled the lake) — and obtained for the American cause what was, for its time and place, an immense booty: upward of a hundred cannon (the figure is uncertain), several huge mortars and two or three howitzers, 100 stands of small arms, ten tons of musket and cannon balls, three cartloads of flints, a warehouse full of boat-building materials, thirty new carriages, and sundry other war supplies. Next winter, in one of the logistical triumphs of the Revolution, General Henry Knox, on orders from Washington, transported much of the Ticonderoga matériel by sled across the snows to Cambridge; Ticonderoga cannon, at once set up on Dorchester Heights, may well have decided the battle for Boston in favor of the Americans.

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1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

ETHAN ALLEN (1739-1789), American soldier, was born at Litchfield, Connecticut, on the 10th of January 1739. He removed, probably in 1769, to the "New Hampshire Grants," where he took up lands, and eventually became a leader of those who refused to recognize the jurisdiction of New York, and contended for the organization of the "Grants" into a separate province. About 1771 he was placed at the head of the "Green Mountain Boys," an irregular force organized for resistance to the "Yorkers." On the 10th of May 1775, soon after the outbreak of the War of American Independence, in command of a force, which he had assisted some members of the Connecticut assembly to raise for the purpose, he captured Ticonderoga from its British garrison, calling upon its commanding officer - according to the unverified account of Allen himself - to surrender "in the name of the great Jehovah and the Continental Congress." Seth Warner being elected colonel of the "Green Mountain Boys" in July 1775, Allen, piqued, joined General Philip Schuyler, and later with a small command, but without rank, accompanied General Richard Montgomery's expedition against Canada. On the 25th of September 1775 near Montreal he was captured by the British, and until exchanged on the 6th of May 1778 remained a prisoner at Falmouth, England, at Halifax, Nova Scotia, and in New York. Upon his release he was brevetted colonel by the Continental Congress. He then, as brigadier-general of the militia of Vermont, resumed his opposition to New York, and from 1779 to 1783, acting with his brother, Ira Allen, and several others, carried on negotiations, indirectly, with Governor Frederick Haldimand of Canada, who hoped to win the Vermonters over to the British cause. He seems to have assured Haldimand's agent that "I shall do everything in my power to make this state a British province." In March 1781 he wrote to Congress, with characteristic bluster, "I am as resolutely determined to defend the independence of Vermont as congress that of the United States, and rather than fail will retire with the hardy Green Mountain Boys into the desolate caverns of the mountains and wage war with human nature at large." He removed to Burlington, Vermont, in 1787, and died there on the 11th of February 1789. He was, says Tyler, "a blustering frontier hero - an able-minded ignoramus of rough and ready humour, of boundless self-confidence, and of a shrewdness in thought and action equal to almost any emergency." Allen wrote a Narrative of Colonel Ethan Allen's Captivity (1779), the most celebrated book in the "prison literature" of the American revolution; A Vindication of the Inhabitants of Vermont to the Government of New York and their Right to form an Independent State (1779); and Reason, the Only Oracle of Man; or A Compendious System of Natural Religion, Alternately adorned with Confutations of a Variety of Doctrines incompatible with it (1784).

Ethan's youngest brother, IRA Allen (1751-1814), born on the 21st of April 1751 at Cornwall, Connecticut, also removed to the New Hampshire Grants, where he became one of the most influential political leaders. In 1775 he took part in the capture of Ticonderoga and the invasion of Canada. He was a member of the convention which met at Winchester, Vermont, and in January 1777 declared the independence of the New Hampshire Grants; served (1776-1786) as a member of the Vermont council of safety; conducted negotiations, on behalf of Vermont, for a truce with the British and for an exchange of prisoners, in 1781; served for eight terms in the general assembly, and was state treasurer from 1778 to 1786 and surveyor-general from 1778 to 1787. In 1789, by a gift of £4000, he made possible the establishment of the university of Vermont, of which institution, chartered in 1791 and built at Burlington in deference to his wishes, he was thus virtually the founder. In 1795, on behalf of the state, he purchased from the French government arms for the Vermont militia, of which he was then the ranking majorgeneral, but he was captured by a British cruiser west of Ireland on his return journey, was charged with attempting to furnish insurrectionary Irish with arms, and after prolonged litigation in the British courts, the case not being finally decided until 1804, returned to Vermont in 1801. During his absence he had been dispossessed of his large holdings of land through the operation of tax laws, and to escape imprisonment for debt, he removed to Philadelphia, where on the 4th of January 1814 he died. He published a dull and biassed, but useful Natural and Political History of Vermont (1798), reissued (1870) in vol. i. of the Collections of the Vermont Historical Society.

There is no adequate biography of Ethan Allen, but Henry Hall's Ethan Allen (New York, 1892) may be consulted. The best literary estimate may be found in M. C. Tyler's Literary History of the American Revolution (2 vols., New York, 1897).


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