Obama Signs A.C.A. "Obamacare" Into Law

Medgar Evers, field secretary for the NAACP, shot to death by a sniper around 12:30 am, Evers' family were awake after watching JFK's speech announcing the Civil Rights Bill. Byron De La Beckwith, the shooter, would not be convicted until 1994.

Headquarters District of Grenada, Grenada, Miss., July 24, 1865. CIRCULAR: Having been ordered by superior authority to take command of this Sub District, and having observed within the few days since assuming command, that certain parties are not aware that the status of the colored population had undergone a radical change, I deem it my duty to lay before the people my future course of action with reference to the freedmen. It is not my intention to deal harshly with people who have since their infancy been taught to look upon the negro as a mere chattel. It is not to be expected that human beings can abruptly alter their sentiments or instantly eradicate deep rooted prejudices, but one thing they can alter, and shape at once according to circumstances, that is their actions - they must cease to abuse and maltreat the negro. I am determined to stop all whipping, kicking, and otherwise abusing the negro. If this notice is not sufficient to induce certain parties to treat the colored people humanely, I shall adopt such measures as will teach them that negroes have rights, which the white man is bound to respect. H. Lieb, Col., Com'dg Sub Dist. of Grenada Source: The Weekly Panola Star (Panola, Mississippi), August 5, 1865

That ponderous cloud of dismal terror which for a time overhung the national capital, darkening the blue sky of “our glorious union,” and from which the simple people have only been allowed to see a few fierce, transient flashes, to keep up gloomy apprehension and dismay, has at last discharged its thunder and dissolved. The long-dreaded bolt has reached its maturity and fallen. Men whole hearts were failing for fear of those things which seemed to be coming upon the land, rest from their agonizing fears, look happier, and breathe freer. The apprehended fulmination from the secret conclave of slaveholders and slave traders, charged with “accounts terrible, of dire confusion,” and threatening the very existence of this Republic, turns out to be an old speech of John C. Calhoun, newly vamped up, and dressed to suit the taste of some forty other slaveholders besides himself. The alarmed and appalled nation has at last seen the baseless character of its fears and we presume will not be so easily alarmed again. The thousand cats in the cellar are reduced to “our cat and another old black cat.” But lest we should be accused of treating this grave address with too much levity, we shall venture a brief review of it. The subject of the address is called “the most solemn and important ever presented to the consideration of the Southern people.” The subject is summed up in the following ambiguous terms: “We allude to the conflict between two great sections of the Union, growing out of a difference of feeling and opinion in reference to the relation existing between the two races, the European and African, which inhabit the Southern section, and the acts of aggression and encroachment to which it has led.” Just read this statement of the subject over again, and try to understand what is meant by it. The “difference of feeling and opinion” –”relation existing” between two races — “inhabit the Southern section” –”acquisition and encroachment.” Now, the meaning of all this is, the difference of feeling and opinion in the Northern States from the slaveholders in the Southern States. The people of the North, thank Heaven, are becoming more and more deeply impressed with the awful crime of slavery, and are manifesting it, by hesitating to extend its blighting influence to territory now free; and this is the point that gives “solemnity” to the subject. This is the calamity which produces apprehension and alarm. How carefully the above sentences is worded! European and African races, stands for slaveholders and slaves, which inhabit the Southern section. This very soft way of sliding over the hateful word slavery, shows the slaveholder conscious of his hateful crime, and is itself a confession of guilt. The signers of the address say: “We have made it a joint address, because we believe that the magnitude of the subject required that it should assume the most impressive and solemn form.” Poor fellows! How much chagrin must they experience when they witness the mirthful levity produced by their impressive solemnity. A band of forty manstealers solemnly defending their right to plunder their fellow-men of all rights and liberties! An “impressive” scene, which ought to excite as much respect as the union of so many sheepstealers! If ever a body of men were deserving of scorn and contempt, this band of flesh-mongers do deserve it. Their whole proceedings have amounted to less than an admirable farce. The address gives a history of the “difference of feeling and opinion in reference to the relation between the two farces.” Oh! the deceitfulness of sin! This difference disclosed itself in the Convention that framed the Constitution. Would that the difference had been stronger! What the address has to say on the subject of the compromise entered into on the part of the free States with the slave States, every Northern man should ponder well; and draw from it a lesson that will forever preclude him from entering into another like it. It will be seen that the address assumes a clear recognition of slavery in the United States Constitution, by the clause relating to taxation and representation — that relating to the return of fugitive slaves, and that respecting the importation of slaves. We deem it unfortunate for these honorable menstealers, that in no instance have they been able to find a word in either of these clauses which bears the definition of slaves or slavery. The word slave in all these references, is the word of this conclave, and not of the Constitution. — The language in each of the provisions to which the address refers, though doubtless intended to bolster up slavery, and to respect slave property, has been so ambiguously worded as to bear a very different construction; and taken in connection with the preamble of that instrument, the very opposite of the construction given it by this wily band of slaveholders, and they have just reason to apprehend that such a construction may yet be placed upon that instrument as shall prove the downfall of slavery. But granting that the slaveholding construction is the one by which the nation is to be bound and governed, we are glad to see the issue plainly put to Northern men. We say to the slaveholder, Insist upon your right to make Northern men your bloodhounds, to hunt down your slaves, and return them to bondage. We say, let this be insisted upon, the more strenuously the better, as it will the sooner awaken the North to a sense of their responsibility for slavery, not only in the District of Columbia, and in forts, arsenals, and navy-yards, but in the States themselves; and will the sooner see their duty to labor for the removal of slavery from every part of this most unhallowed Union. In any case, nought but slaveholders have anything to fear. The moral sense of the North is becoming restless on this subject. It revolts at the idea of sanctioning slavery, and it must and will seek some mode by which to escape the responsibility of so foul, mean and cruel a system of wrong as is slavery. And it would not be strange if, pressed by the demand for the pound of flesh, they, in turn, should forbid the blood and thus thwart the guilty manstealer of the rewards of the guilty bargain. But we are for admitting that the Constitution is just what these slaveholders in this address say it is; and on conscientious grounds demand the immediate dissolution of the American Union, as required by liberty and the law of the living God. What man will say that the Union ought to exist for a single moment, if under it Northern men are content to act as the bloodhounds of the South, to hunt down, recapture and return to slavery and chains, every brother-man who may be so fortunate as to escape from bondage? Who, who would stain his soul by keeping a bargain so wicked and inhuman as that imposed by these merciless “forty thieves,” in the name of the United States’ Constitution? — The person that would so do, is a traitor to God and man. These slaveholders say in their address, that there is not (in the clause which they allege relates to fugitive slaves) “an uncertain or equivocal word to be found in the whole provision.” This is not true. If the provision in question refers to slaves escaping from slave States into free States, and was intended to define the right of masters to apprehend their slaves, and the duty of free States to deliver them up, the language used, is most ambiguous and inappropriate. — The words “held to service and labor,” for instance, does not necessarily imply the relation of “master and slave,” and is rather a description of minors and apprentices, than of slaves. Then the term “person.” Is not this term in itself equivocal? Are slaves, in law, regarded as persons; or are they regarded as property? and is there not a distinction, broad, deep and wide, between property and persons? If they are property, they cannot be regarded by the law as persons; and if they are regarded both in the light of persons and property, the term is imperfect, equivocal, and inappropriate. In his same clause, the term, “shall be delivered upon claim of the party to whom such service or labor may be due,” carries upon its face the appearance of a contract, by which one party has a just claim upon the service and labor of another; whereas, the slaveholder has no just claim upon the labor or service of a slave, and the slave has never and can never make any contract with his master, and can never violate a contract, or owe his master any service or labor. It strikes us that the whole provision is uncertain, equivocal, and carries upon its face no recognition of the right of a slaveholder to recapture his slave; so that while we admit that this clause was intended to apply to fugitive slaves, and to enable their piratical owners to arrest them, and the free States to deliver them up to such claimants, we utterly deny that the clause in question is either clear or explicit. Suppose a man from another country should read that clause of the American Constitution, with no other knowledge of the character of American institutions than what he derived from the reading of that instrument, will any one pretend that the clause in question would be thought to apply to slaves? We think not. Nor would he dream of such an outrage, such a savage monstrosity, on reading any other part of the Constitution. — Blot slavery from existence, and the whole frame-work of the Constitution might remain unchanged. There is, therefore, nothing in the Constitution which means slavery — only slavery — and nothing else than slavery. The fact is, the framers of that cunning instrument were ashamed of the name, while they had not the honesty to renounce the thing, slavery; and it is the same sense of the shame today which leads the friends and defenders of this inhuman system to use the term “peculiar institution,” “the relation subsisting between the European and African races” and the like. It is with a view to hide their great moral deformity from the eye of the world, and to shield slavery from the assaults and bolts which must ever descend upon it, when its gross form is presented to reflecting and humane men. But we pass from this to another point in the address. It is this, the clear and positive testimony it bears to the efficiency of the anti-slavery agitation at the North in undermining and destroying slavery at the South. The old moonshine about putting back the cause of emancipation by agitation, has no countenance in this document. Mr. Calhoun and his “forty thieves” see and clearly comprehend the moral forces now operating against slavery, and is too honest towards his fellow-companions in crime to conceal the danger which besets, or to affect to despise that danger. He is proud, haughty, and bitter, but not defiant. He sees in the systematic agitation — the tracts, pictures, papers, pamphlets, and books — societies, lectures, and petitions, the most efficient means to bring about a state of things which will force the South into emancipation. We thank Mr. Calhoun for this testimony. It is given in circumstances which add materially to its intrinsic value. — It is extorted against pride and precedent , two very strong resisting forces. Heretofore, abolitionists have been spoken of as “fanatics,” “madmen,” altogether a most contemptible body, the only effect of whose efforts would be, to rivet the fetter more closely on the limbs of the slave. That they are not so viewed now, is evident. If mad, there is a “method in their madness,” as alarming to Mr. Calhoun as his “forty thieves,” as that of Hamlet to his murderous and incestuous uncle. Let abolitionists remember this testimony of Mr. Calhoun, and thank God, and take courage in view of the admitted adaptedness of our measures to the accomplishment of our grand and commanding object — the entire abolition of slavery throughout this country — as well in South Carolina as in California. We like the testimony of Mr. Calhoun better than his reasoning. He says: “Slavery is a domestic institution. It belongs to the States, each for itself, to decide whether it shall be established or not; and, if it be established, whether it should be abolished or not. Such being the clear and unquestionable rights of the States, it follows necessarily that it would be a flagrant act of aggression on a State, destructive of its rights, and subversive of its independence, for the federal government, or one or more States, or their people, to undertake to force on it the emancipation of its slaves. But it is a sound maxim in politics, as well as law and morals, that no one has a right to do that indirectly, which he cannot do directly, and it may be added with equal truth, to aid, or abet, or countenance another in doing it.” Better call it Domestic Robbery Institution . To buy and sell, to brand and scourge human beings with the heavy lash—-to rob them of all the just rewards of their labor—-to compel them to live in ignorance of their relations to God and man — to blot out the institution of marriage—-to herd men and women together like the beasts of the field—-to deprive them of the means of learning to read the name of God-—to destroy their dignity as human beings—-to record their names on the ledger with horses, sheep and swine—-to feed them on a peck of corn a-week—-to work them under a burning sun in the rice-swamp, cotton-field, sugar-plantation, almost in a state of nudity—-to sunder families for the convenience of purchasers—-to examine men, women, and children, on the auction-block as a jockey would examine a horse—-to punish them for a word, look, or gesture—-to burn their flesh with hot irons—-to tear their backs with the poisonous claws of a living cat—-to shoot, stab, and hunt humanity with bloodhounds—-for one class of men to have exclusive and absolute power over the bodies and souls of another class of human beings; this, the whole of this infernal catalogue, is comprehended in the soft and innocent term, “domestic institution.” This is the established order of things in Carolina; and Mr. Calhoun and his “forty thieves” would have the same order of things in California. But now to the doctrine laid down in the above extract—-It goes the length of denying, on moral grounds, to any and every person out of the State where slavery exists, the right of saying, looking, or doing anything, directly or indirectly, for the overthrow of slavery-—According to this reasoning, it would be immoral for Northern men to refuse to wear slave-grown cotton, or to eat slave-grown rice and sugar, since by pursuing such a course, peradventure they might decrease the value of slaves, and thereby indirectly affect the permanence of slavery. We are not to write, speak, or publish anything on the subject of human slavery, lest it serve to darken the fame of slavery, and lessen it in the popular estimation, and thereby indirectly destroy slavery, by exalting liberty. To do so, would necessarily be a flagrant aggression, a violation of the rights of a State, and subversive of its government. For what we have no right to do directly by legislation, we have no right to do indirectly by any other means.—-This is strange logic for one of the most powerful minds and renowned statesmen that America affords. Coming from another quarter, it would demand no answer or comment; but from such a man, endorsed by such a company, read so universally, and put forth so imposingly, and solemnly, aiming as it does, at the very foundation of the anti-slavery movement, it may be proper to spend a few thoughts upon it. How completely has slavery triumphed over the mind of this strong man! It holds full, complete and absolute control in his mind; so much so, that seeing it, he cannot and does not desire to see anything else than slavery. The right of speech, the freedom of the press, the liberty of assembling, and the right of petition, have in his judgment no rightful existence in the Constitution of the United States. Slavery is there; he knows it to be there; it has a right to be there; and anything inconsistent with it is wrong, immoral, and has no right to be there. This is evidently the state of mind with Mr. Calhoun brings to the consideration of this subject. To reduce his reasoning to its real point and pith, it amounts to this-— that where a people have not power to legislate for the overthrow of what they think an evil, they have no moral right to think, or speak, or do anything else which may induce those who have legislative power to exercise it for the removal of such evil. It is on this reasoning that he builds his complaint against the Northern States, as wanting in respect to the institutions and sovereignty of the Southern States; that they have not by legislative enactment silenced the voice of free speech, and suppressed the publications of the abolitionists. If Mr. Calhoun is right in his first position, he is right in his conclusion; but he is wrong in both. We have no legislative power to dethrone the Queen of England, but we have no moral right to say that England would be better under a republican form of government? We have no legislative right or power to alter or abolish the British tariff; but have we no moral right to say that it is unequal and oppressive, and that England would be better off without it. We have no legislative power to abolish the union between England and Ireland; yet is it not obviously our right to speak and write in favor of the repeal of the Union? Mr. Calhoun sinks the rights of the man in the duties of the citizen, and by confounding things which are separate and distinct, perpetrates a logical fallacy. Above and before all human institutions, stands the right of sympathizing with the oppressed and denouncing the oppressors of mankind.Slavery is not only a wrong done to the slave, but an outrage upon man — not merely a curse to the South, but to the whole Union, and has no rightful existence anywhere—-Slaveholders have no rights more than any other thief or pirate. They have forfeited even the right to live, and if the slave should put every one of them to the sword to-morrow, who dare pronounce the penalty disproportioned to the crime, or say that the criminals deserved less than death at the hands of their long-abused chattels? All this talk about the rights of slaveholders and the rights of slave States, is the height of impudence. By what equity, by what morality are they justified? and upon what foundation do they rest their right of property in human flesh? Why, none other or better than may be set up by a band of robbers. We meet John C. Calhoun and the “forty thieves” associated with him, as being no better, or more entitled to respect, than a ship’s company of pirates; and the time is coming when they will be so regarded generally. It shall not avail that the Constitution and laws sanction slavery. “There is a law above all earthly statutes, written on the heart,” and by that law, unchangeable and eternal, no man can be or hold a slave.We intended to have said something on the extension of slavery in connection with our remarks on this address, but have neither the time nor the space sufficient for the purpose. We leave this task to the “free soilers,” both in the Whig and the Democratic ranks. The journals of each of these parties will attend to the address on this point, as well as to the right of Congress to break up the disgraceful and inhuman slave-marts in the District of Columbia, and abolish the whole system of wickedness, root and branch. As to the probable effect of this address, we believe that its most injurious consequences have already taken place. Its power to injure is destroyed. It was terrible in the distance, but tame on its approach. In the South, it may stir a slight fever. The slaveholders many be alarmed, enraged, and may “swear terribly” about it, but the North will despise the address, and the “grey fox” and “forty thieves” who gave it to the world. We think it an excellent means of agitating the public mind on the subject of slavery, and promoting the anti-slavery cause, and should not regret if Mr. Calhoun would favor us with another meeting, and make another address. We are quite sure that another meeting, though it would not probably be so large as the first, would be no less effective in exciting contempt for the whole slave power of the country. Source: The North Star  (vol. II, no. 7), February 9, 1849. https://tile.loc.gov/storage-services/service/sgp/sgpbatches/batch_dlc_bluebell_ver02/data/sn84026365/00222418240/1849020901/0002.pdf

Published in the Charleston Courier , February 1, 1849 We, whose names are hereunto annexed, address you in discharge of what we believe to be a solemn duty, on the most important subject ever presented for your consideration. We allude to the conflict between the two great sections of the Union, growing out of a difference of feeling and opinion in reference to the relation existing between the two races, the European and the African, which inhabit the southern section, and the acts of aggression and encroachment to which it has led. The conflict commenced not long after the acknowledgment of our independence, and has gradually increased until it has arrayed the great body of the North against the South on this most vital subject. In the progress of this conflict, aggression has followed aggression, and encroachment encroachment, until they have reached a point when a regard for your peace and safety will not permit us to remain longer silent. The object of this address is to give you a clear, correct, but brief account of the whole series of aggression and encroachments on your rights, with a statement of the dangers to which they expose you. Our object in making it is not to cause excitement, but to put you in full possession of all the facts and circumstances necessary to a full and just conception of a deep-seated disease, which threatens great danger to you and the whole body politic. We act on the impression, that in a popular government like ours, a true conception of the actual character and state of a disease is indispensable to effecting a cure. We have made it a joint address, because we believe that the magnitude of the subject required that it should assume the most impressive and solemn form. Not to go further back, the difference of opinion and feeling in reference to the relation between the two races, disclosed itself in the Convention that framed the Constitution, and constituted one of the greatest difficulties in forming it. After many efforts, it was overcome by a compromise, which provided in the first place, that representative and direct taxes shall be apportioned among the States according to their respective numbers; and that, in ascertaining the number of each, five slaves shall be estimated as three. In the next, that slaves escaping into States where slavery does not exist, shall not be discharged from servitude, but shall be delivered up on claim of the party to whom their labor or service is due. In the third place, that Congress shall not prohibit the importation of slaves before the year 1808; but a tax not exceeding ten dollars may be imposed on each imported. And finally, that no capitation or direct tax shall be laid, but in proportion to federal numbers; and that no amendment of the Constitution, prior to 1808, shall affect this provision, nor that relating to the importation of slaves. So satisfactory were these provisions, that the second, relating to the delivering up of fugitive slaves, was adopted unanimously, and all the rest, except the third, relative to the importation of slaves until 1808, with almost equal unanimity. They recognize the existence of slavery, and make a specific provision for its protection where it was supposed to be the most exposed. They go further, and incorporate it, as an important element, in determining the relative weight of the several States in the Government of the Union, and the respective burden they should bear in laying capitation and direct taxes. It was well understood at the time, that without them the Constitution would not have been adopted by the Southern States, and of course that they constituted elements so essential to the system that it never would have existed without them. The Northern States, knowing all this, ratified the Constitution, thereby pledging their faith, in the most solemn manner, sacredly to observe them. How that faith has been kept and that pledge redeemed we shall next proceed to show. With few exceptions of no great importance, the South had no cause to complain prior to the year 1819—a year, it is to be feared, destined to mark a train of events, bringing with them many, and great, and fatal disasters, on the country and its institutions. With it commenced the agitating debate on the question of the admission of Missouri into the Union. We shall pass by for the present this question, and others of the same kind, directly growing out of it, and shall proceed to consider the effects of that spirit of discord, which it roused up between the two sections. It first disclosed itself in the North, by hostility to that portion of the Constitution which provides for the delivering up of fugitive slaves. In its progress it led to the adoption of hostile acts, intended to render it of non-effect, and with so much success that it may be regarded now as practically expunged from the Constitution. How this has been effected will be next explained. After a careful examination, truth constrains us to say, that it has been by a clear and palpable evasion of the Constitution. It is impossible for any provision to be more free from ambiguity or doubt. It is in the following words: "No person held to service, or labor, in one State, under the laws thereof, escaping into another State, shall, in consequence of any law or regulation therein, be discharged from such service or labor, but shall be delivered up on claim of the party to whom such service or labor may be due." All is clear. There is not an uncertain or equivocal word to be found in the whole provision. What shall not be done, and what shall be done, are fully and explicitly set forth. The former provides that the fugitive slave shall not be discharged from his servitude by any law or regulation of the State wherein he is found; and the latter, that he shall be delivered up on claim of his owner. We do not deem it necessary to undertake to refute the sophistry and subterfuges by which so plain a provision of the Constitution has been evaded, and, in effect, annulled. It constitutes an essential part of the constitutional compact, and of course the supreme law of the land. As such it is binding on all, the Federal and State Governments, the States and the individuals composing them. The sacred obligation of compact, and the solemn injunction of the supreme law, which legislators and judges, both Federal and State, are bound by oath to support, all unite to enforce its fulfilment, according to its plain meeting and true intent. What that meaning and intent are, there was no diversity of opinion in the better days of the Republic, prior to 1819. Congress, State Legislatures, State and Federal Judges and Magistrates, and people, all spontaneously placed the same interpretation on it. During that period none interposed impediments in the way of the owner seeking to recover his fugitive slave; nor did any deny his right to have every proper facility to enforce his claim to have him delivered up. It was then nearly as easy to recover one found in a Northern State, as one found in a neighboring Southern State. But this has passed away, and the provision is defunct, except perhaps in two States.* [Indiana and Illinois.] When we take into consideration the importance and clearness of this provision, the evasion by which it has been set aside may fairly be regarded as one of the most fatal blows ever received by the South and the Union. This cannot be more concisely and correctly stated, than it has been by two of the learned judges of the Supreme Court of the United States. In one of his decisions* [The case of Prigg vs. the Commonwealth of Pennsylvania ] Judge Story said: "Historically it is well known that the object of this clause was to secure to the citizens of the slaveholding States the complete right and title of ownership in their slaves, as property, in every State of the Union, into which they might escape, from the State wherein they were held in servitude." "The full recognition of this right and title was indispensable to the security of this species of this property, in all the slaveholding States, and, indeed, was so vital to the preservation of their interests and institutions, that it cannot be doubted, that it constituted a fundamental article without the adoption of which the Union would not have been formed. Its true design was to guard against the doctrines and principles prevalent in the non-slaveholding States, by preventing them from intermeddling with, or restricting, or abolishing the rights of the owners of slaves." Again: "The clause was therefore of the last importance to the safety and security of the Southern States, and could not be surrendered by them without endangering their whole property in slaves. The clause was accordingly adopted in the Constitution by the unanimous consent of the framers of it—a proof at once of its intrinsic and practical necessity." Again: "The clause manifestly contemplates the existence of a positive unqualified right on the part of the owner of the slave, which no State law or regulation can in any way regulate, control, qualify, or restrain." The opinion of the other learned judges was not less emphatic as to the importance to this provision and the unquestionable right of the South under it. Judge Baldwin, in charging the jury, said:* [The case of Johnson vs. Tompkins and others ] "If there are any rights of property which can be enforced, if one citizen have any rights of property which are inviolable under the protection of the supreme law of the State, and the Union, they are those which have been set at nought by some of these defendants. As the owner of property, which he had a perfect right to possess, protect, and take away—as a citizen of a sister State, entitled to all the privileges and immunities of citizens of any other States—Mr. Johnson stands before you on ground which cannot be taken from under him--it is the same ground on which the Government itself is based. If the defendants can be justified, we have no longer law or government." Again, after referring more particularly to the provision for delivering up fugitive slaves, he said: "Thus you see, that the foundations of the Government are laid, and rest on the right of property in slaves. The whole structure must fall by disturbing the corner-stone." These are grave and solemn and admonitory words, from a high source. They confirm all for which the South has ever contended, as to the clearness, importance, and fundamental character of this provision, and the disastrous consequences which would inevitably follow from its violation. But in spite of these solemn warnings, the violation, then commenced, and which they were intended to rebuke, has been full and perfectly consummated. The citizens of the South, in their attempt to recover their slaves, now meet, instead of aid and co-operation, resistance in every form; resistance from hostile acts of legislation, intended to baffle and defeat their claims by all sorts of devices, and by interposing every description of impediment—resistance from judges and magistrates—and finally, when all these fail, from mobs, composed of whites and blacks, which, by threats or force, rescue the fugitive slave from the possession of his rightful owner. The attempt to recover a slave, in most of the Northern States, cannot now be made without the hazard of insult, heavy pecuniary loss, imprisonment, and even of life itself. Already has a worthy citizen of Maryland lost his life* [Mr. Kennedy, of Hagerstown, Maryland.] in making an attempt to enforce his claim to a fugitive slave under this provision. But a provision of the Constitution may be violated indirectly as well as directly; by doing an act in its nature inconsistent with that which is enjoined to be done. Of the form of violation, there is a striking instance connected with the provision under consideration. We allude to secret combinations which are believed to exist in many of the Northern States, whose object is to entice, decoy, entrap, inveigle, and seduce slaves to escape from their owners, and to pass them secretly and rapidly, by means organized for the purpose, into Canada, where they will be beyond the reach of the provision. That to entice a slave, by whatever artifice, to abscond from his owner, into a non-slaveholding State, with the intention to place him beyond the reach of the provision, or prevent his recovery, by concealment or otherwise, is as completely repugnant to it, as its open violation would be, is too clear to admit of doubt or to require illustration. And yet, as repugnant as these combinations are to the true intent of the provision, it is believed, that, with the above exception, not one of the States, within whose limits they exist, has adopted any measure to suppress them, or to punish those by whose agency the object for which they were formed is carried into execution. On the contrary, they have looked on, and witnessed with indifference, if not with secret approbation, a great number of slaves enticed from their owners, and placed beyond the possibility of recovery, to the great annoyance and heavy pecuniary loss of the bordering Southern States. When we take into consideration the great importance of this provision, the absence of all uncertainty as to its true meaning and intent, the many guards by which it is surrounded to protect and enforce it, and then reflect how completely the object for which it was inserted in the Constitution is defeated by these two-fold infractions, we doubt, taking all together, whether a more flagrant breach of faith is to be found on record. We know the language we have used is strong, but it is not less true than strong. There remains to be noticed another class of aggressive acts of a kindred character, but which instead of striking at an express and specific provision of the Constitution, aims directly at destroying the relation between the two races at the South, by means subversive in their tendency of one of the ends for which the Constitution was established. We refer to the systematic agitation of the question by the Abolitionists, which, commencing about 1835, is still continued in all possible forms. Their avowed intention is to bring about a state of things that will force emancipation on the South. To unite the North in fixed hostility to slavery in the South, and to excite discontent among the slaves with their condition, are among the means employed to effect it. With a view to bring about the former, every means are resorted to in order to render the South, and the relation between the two races there, odious and hateful to the North. For this purpose societies and newspapers are everywhere established, debating clubs opened, lecturers employed, pamphlets and other publications, pictures and petitions to Congress, resorted to, and directed to that single point, regardless of truth or decency; while the circulation of incendiary publications in the South, the agitation of the subject of abolition in Congress, and the employment of emissaries are relied on to excite discontent among the slaves. This agitation, and the use of these means, have been continued with more or less activity for a series of years, not without doing much towards effecting the object intended. We regard both object and means to be aggressive and dangerous to the rights of the South, and subversive, as stated, of one of the ends for which the Constitution was established. Slavery is a domestic institution. It belongs to the States, each for itself to decide, whether it shall be established or not; and if it be established, whether it should be abolished or not. Such being the clear and unquestionable right of the States, it follows necessarily that it would be a flagrant act of aggression on a State, destructive of its rights, and subversive of its independence, for the Federal Government, or one or more States, or their people, to undertake to force on it the emancipation of its slaves. But it is a sound maxim in politics, as well as law and morals, that no one has a right to do that indirectly what he cannot do directly, and it may be added with equal truth, to aid, abet, or countenance another in doing it. And yet the Abolitionists of the North, openly avowing their intention, and resorting to the most efficient means for the purpose, have been attempting to bring about a state of things to force the Southern States to emancipate their slaves, without any act on the part of any Northern State to arrest or suppress the means by which they propose to accomplish it. They have been permitted to pursue their object, and to use whatever means they please, if without aid or countenance, also without resistance or disapprobation. What gives a deeper shade to the whole affair, is the fact, that one of the means to effect their object, that of exciting discontent among our slaves, tends directly to subvert what its preamble declares to be one of the ends for which the Constitution was ordained and established: "to ensure domestic tranquillity," and that in the only way in which domestic tranquillity is likely ever to be disturbed in the South. Certain it is, that an agitation so systematic—having such an object in view, and sought to be carried into execution by such means—would, between independent nations, constitute just cause of remonstrance by the party against which the aggression was directed, and if not heeded, an appeal to arms for redress. Such being the case where an aggression of the kind takes place among independent nations, how much more aggravated must it be between confederated States, where the Union precludes an appeal to arms, while it affords a medium through which it can operate with vastly increased force and effect? That it would be perverted to such a use, never entered into the imagination of the generation which formed and adopted the Constitution, and, if it had been supposed it would, it is certain that the South never would have adopted it. We now return to the question of the admission of Missouri to the Union, and shall proceed to give a brief sketch of the occurrences connected with it, and the consequences to which it has directly led. In the latter part of 1819, the then territory of Missouri applied to Congress, in the usual form, for leave to form a State Constitution and Government, in order to be admitted into the Union. A bill was reported for the purpose, with the usual provisions in such cases. Amendments were offered, having for their object to make it a condition for her admission, that her Constitution should have a provision to prohibit slavery. This brought on the agitating debate, which, with the effects that followed, has done so much to alienate the South and North, and endanger our political institutions. Those who objected to the amendments, rested their opposition on the high grounds of the right of self-government. They claimed that a territory, having reached the period when it is proper for it to form a Constitution and Government for itself, becomes fully vested with all the rights of self-government; and that even the condition imposed on it by the Federal Constitution, relates not to the formation of its Constitution and Government, but its admission into the Union. For that purpose, it provides as a condition, that the Government must be Republican. They claimed that Congress has no right to add this condition, and that to assume it would be tantamount to the assumption of the right to make its entire Constitution and Government; as no limitation could be imposed, as to the extent of the right, if it be admitted that it exists at all. Those who supported the amendment denied these grounds, and claimed the right of Congress to impose, at discretion, what conditions it pleased. In this agitating debate, the two sections stood arrayed against each other; the South in favor of the bill without amendment, and the North opposed to it without it. The debate and agitation continued until the session was well advanced; but it became apparent, towards it close, that the people of Missouri were fixed and resolved in their opposition to the proposed condition, and that they would certainly reject it, and adopt a Constitution without it, should the bill pass with the condition. Such being the case, it required no great effort of mind to perceive, that Missouri, once in possession of a Constitution and Government, not simply on paper, but with legislatures elected, and officers appointed, to carry them into effect, the grave questions would be presented, whether she was of right a Territory or State; and, if the latter, whether Congress had the right, and, if the right , the power to abrogate her Constitution, disperse her legislature, and to remand her back to the territorial condition. These were great, and, under the circumstances, fearful questions—too fearful to be met by those who had raised the agitation. From that time the only question was, how to escape from the difficulty. Fortunately, a means was afforded. A Compromise (as it was called) was offered, based on the terms, that the North should cease to oppose the admission of Missouri on the grounds for which the South contended, and that the provisions of the Ordinance of 1787, for the government of the Northwestern Territory, should be applied to all the territory acquired by the United States from France under the treaty of Louisiana lying North of 36° 30', except the portion lying in the State of Missouri. The Northern members embraced it; and although not originating with them, adopted it as their own. It was forced through Congress by the almost united votes of the North, against a minority consisting almost entirely of members from the Southern States. Such was the termination of this, the first conflict, under the Constitution, between the two sections, in reference to slavery in connection with the territories. Many hailed it as a permanent and final adjustment that would prevent the recurrence of similar conflicts; but others, less sanguine, took the opposite and more gloomy view, regarding it as the precursor as a train of events which might rend the Union asunder, and prostrate our political system. One of these was the experienced and sagacious Jefferson. Thus far, time would seem to favor his forebodings. May a returning sense of justice and a protecting Providence, avert their final fulfillment. For many years the subject of slavery in reference to the territories ceased to agitate the country. Indications, however, connected with question of annexing Texas, showed clearly that it was ready to break out again, with redoubled violence, on some future occasion. The difference in the case of Texas was adjusted by extending the Missouri compromise line of 36° 30', from its terminus, on the western boundary of the Louisiana purchase, to the western boundary of Texas. The agitation again ceased for a short period. The war with Mexico soon followed, and that terminated in the acquisition of New Mexico and Upper California, embracing an area equal to about one half of the entire valley of the Mississippi. If to this we add the portion of Oregon acknowledged to ours by the recent treaty with England, our whole territory on the Pacific and west of the Rocky Mountains will be found to be in extent but little less than that vast valley. The near prospect of so great an addition rekindled the excitement between the North and South in reference to slavery in its connection with the territories, which has become, since those on the Pacific were acquired, more universal and intense than ever. The effects have been to widen the difference between the two sections, and give a more determined and hostile character to their conflict. The North no longer respects the Missouri compromise line, although adopted by their almost unanimous vote. Instead of compromise, they avow that their determination is to exclude slavery from all the territories of the United States, acquired, or to be acquired; and, of course, to prevent the citizens of the Southern States from emigrating with their property in slaves into any of them. Their object, they allege, is to prevent the extension of slavery, and ours to extend it, thus making the issue between them and us to be the naked question, shall slavery be extended or not? We do not deem it necessary, looking to the object of this address, to examine the question so fully discussed at the last session, whether Congress has the right to exclude the citizens of the South from immigrating with their property into territories belonging to the confederated States of the Union. What we propose in this connection is, to make a few remarks on what the North alleges, erroneously, to be the issue between us and them. So far from maintaining the doctrine, which the issue implies, we hold that the Federal Government has no right to extend or restrict slavery, no more than to establish or abolish it; nor has it any right whatever to distinguish between the domestic institutions of one State, or section, and another, in order to favor one and discourage the other. As the federal representative of each and all the States, it is bound to deal out, within the sphere of its powers, equal and exact justice and favor to all. To act otherwise, to undertake to discriminate between the domestic institutions of one and another, would be to act in total subversion of the end for which it was established—to be the common protection and guardian of all. Entertaining these opinions, we ask not, as the North alleges we do, for the extension of slavery. That would make a discrimination in our favor, as unjust and unconstitutional as the discrimination they ask against us in their favor. It is not for them, nor for the Federal Government to determine, whether our domestic institution is good or bad; or whether it should be repressed or preserved. It belongs to us, and us only, to decide such questions. What then we do insist on, is, not to extend slavery, but that we shall not be prohibited from immigrating with our property, into the Territories of the United States, because we are slaveholders; or, in other words, that we shall not on that account be disfranchised of a privilege possessed by all others, citizens and foreigners, without discrimination as to character, profession, or color. All, whether savage, barbarian, or civilized, may freely enter and remain, we only being excluded. We rest our claim, not only on the high grounds above stated, but also on the solid foundation of right, justice, and equality. The territories immediately in controversy—New Mexico and California—were acquired by the common sacrifice and efforts of all the States, towards which the South contributed far more than her full share of men,  [Total number of volunteers from the South  -Regiments- 33 -Battalions- 14 -Companies- 120   Total number of volunteers from the South  ————      45,640               Total number of volunteers from the North    -Regiments- 22 -Battalions- 2 -Companies- 12 Total number of volunteers from the North          ———— 23,084 [Being nearly two on the part of the South to one on the part of the North. But taking into consideration that the population of the North is two thirds greater than the South, the latter has furnished more than three times her due proportion of volunteers.] to say nothing of money, and is, of course, on every principle of right, justice, fairness and equality, entitled to participate fully in the benefits to be derived from their acquisition. But as impregnable as is this ground, there is another not less so. Ours is a Federal Government—a Government in which not individuals, but States as distinct sovereign communities, are the constituents. To them, as members of the Federal Union, the territories belong; and they are hence declared to be territories belonging to the United States. The States, then, are the joint owners. Now it is conceded by all writers on the subject, that in all such Governments their members are all equal—equal in rights and equal in dignity. They also concede that this equality constitutes the basis of such Government, and that it cannot be destroyed without changing their nature and character. To deprive, then, the Southern States and their citizens of their full share in territories declared to belong to them, in common with the other States, would be in derogation of the equality belonging to them as members of a Federal Union, and sink them, from being equals, into a subordinate and dependent condition. Such are the solid and impregnable grounds on which we rest our demand to an equal participation in the territories. But as solid and impregnable as they are in the eyes of justice and reason, they oppose a feeble resistance to a majority, determined to engross the whole. At the last session of Congress, a bill was passed, establishing a territorial government for Oregon, excluding slavery therefrom. The President gave his sanction to the bill, and sent a special message to Congress assigning his reasons for doing so. These reasons presupposed that the Missouri compromise was to be, and would be, extended west of the Rocky Mountains, to the Pacific Ocean, And the President intimated his intention in his message to veto any future bill that should restrict slavery south of the line of that compromise. Assuming it to have been the purpose and intention of the North to extend the Missouri compromise line as above indicated, the passage of the Oregon bill could only be regarded as evincing the acquiescence of the South in that line. But the developments of the present session of Congress have made it manifest to all, that no such purpose or intention now exists with the North to any considerable extent. Of the truth of this, we have ample evidence in what has occurred already in the House of Representatives, where the popular feelings are soonest and most intensely felt. Although Congress has been in session but little more than one month, a greater number of measures of an aggressive character have been introduced, and they are more aggravated and dangerous, than have been for years before. And what clearly discloses whence they take their origin, is the fact, that they all relate to the territorial aspect of the subject of slavery, or some other of a nature and character intimately connected with it. The first of this series of aggressions is a resolution introduced by a member from Massachusetts, the object of which is to repeal all acts which recognize the existence of slavery, or authorize the selling or disposing of slaves in this District. On question of leave to bring in a bill, the votes stood 69 for and 82 against leave. The next was a resolution offered by a member from Ohio, instructing the Committee on Territories to report forthwith bills for excluding slavery from California and New Mexico.* [Since reported to the house.] It passed by a vote of 107 to 80. That was followed by a bill introduced by another member form Ohio, to take the votes of the inhabitants of this District, on the question whether slavery within its limits should be abolished. The bill provided, according to the admission of the mover, that free negroes and slaves should vote. On the question to lay the bill on the table, the votes stood, for 106, against 79. To this succeeded the resolution of a member from New York, in the following words: "Whereas the traffic now prosecuted in this metropolis of the Republic in human beings, as chattels, is contrary to natural justice and the fundamental principles of our political system, and is notoriously a reproach to our country, throughout Christendom, and a serious hindrance to the progress of republican liberty among the nations of the earth. Therefore, "Resolved, That the Committee for the District of Columbia be instructed to report a bill, as soon as practicable, prohibiting the slave trade in said District." On the question of adopting the resolution, the votes stood 98 for, and 88 against, He was followed by a member from Illinois, who offered a resolution for abolishing slavery in the Territories, and all places where Congress has exclusive powers of legislation, that is, in all forts, magazines, arsenals, dockyards, and other needful buildings, purchased by Congress with the consent of the Legislature of the State. This resolution was passed over under the rules of the House without being put to vote. The votes in favor of all these measures were confined to the members from the Northern States. True, there are some patriotic members from that section who voted against all of them, and whose high sense of justice is duly appreciated; who in the progress of the aggressions upon the South have, by their votes, sustained the guaranties of the Constitution, and of whom we regret to say many have been sacrificed at home by their patriotic course. We have now brought to close a narrative of the series of acts of aggression and encroachment, connected with the subject of this address, including those that are consummated and those still in progress. They are numerous, great, and dangerous, and threaten with destruction the greatest and most vital of all the interests and institutions of the South. Indeed, it may be doubted whether there is a single provision, stipulation, or guaranty of the Constitution, intended for the security of the South, that has not been rendered almost perfectly nugatory. It may even be made a serious question, whether the encroachments already made, without the aid of any other, would not, if permitted to operate unchecked, end in emancipation, and that at no distant day. But be that as it may, it hardly admits of a doubt that, if the aggressions already commenced in the House, and now in progress, should be consummated, such in the end would certainly be the consequence. Little, in truth, would be left to be done after we have been excluded from all the territories, including those to be hereafter acquired; after slavery is abolished in this District and in the numerous places dispersed all over the South, where Congress has the exclusive right of legislation, and after the other measures proposed are consummated. Every outpost and barrier would be carried, and nothing would be left but to finish the work of abolition at pleasure in the States themselves. This District, and all places over which Congress has exclusive power of legislation, would be asylums for fugitive slaves, where, as soon as they placed their feet, they would become, according to the doctrines of our Northern assailants, free, unless there should be some positive enactments to prevent it. Under such a state of things the probability is, that emancipation would soon follow, without any final act to abolish slavery. The depressing effects of such measures on the white race at the South, and the hope they would create in the black of a speedy emancipation, would produce a state of feeling inconsistent with the much longer continuance of the existing relations between the two. But be that as it may, it is certain, if emancipation did not follow, as a matter of course, the final act in the States would not be long delayed. The want of constitutional power would oppose a feeble resistance. The great body of the North is united against our peculiar institution. Many believe it to be sinful, and the residue, with inconsiderable exceptions, believe it to be wrong. Such being the case, it would indicate a very superficial knowledge of human nature, to think that, after aiming at abolition, systematically, for so many years, and pursuing it with such unscrupulous disregard of law and Constitution, that the fanatics who have led the way and forced the great body of the North to follow them, would, when the finishing stroke only remained to be given, voluntarily suspend it, or permit any constitutional scruples or considerations of justice to arrest it. To these may be added an aggression, though not yet commenced, long meditated and threatened: to prohibit what the abolitionists call the internal slave trade, meaning thereby the transfer of slaves from one State to another, from whatever motive done, or however effected. Their object would seem to be to render them worthless by crowding them together where they are, and thus hasten the work of emancipation. There is reason for believing that it will soon follow those now in progress, unless, indeed, some decisive step should be taken in the mean time to arrest the whole. The question then is, Will the measures of aggression proposed in the House be adopted? They may not, and probably will not be this session. But when we take into consideration, that there is a majority now in favor of one of them, and a strong minority in favor of the other, so far as the sense of the House has been taken; that there will be in all probability a considerable increase in the next Congress of the vote in favor of them, and that it will be largely increased in the next succeeding Congress under the census to be taken next year, it amounts almost to a certainty that they will be adopted, unless some decisive measure is taken in advance to prevent it. But, even if these conclusions should prove erroneous—if fanaticism and the love of power should, contrary to their nature, for once respect constitutional barriers, or if the calculations of policy should retard the adoption of these measures, or even defeat them altogether, there would still be left one certain way to accomplish their object, if the determination avowed by the North to monopolize all the territories, to the exclusion of the South, should be carried into effect. That of itself would, at no distant day, add to the North a sufficient number of States to give her three fourths of the whole; when, under the color of an amendment to the Constitution, she would emancipate our slaves, however opposed it might be to its true intent. Thus, under every aspect, the result is certain, if aggression be not promptly and decidedly met. How is it to be met, is for you to decide. Such then being the case, it would be to insult you to suppose you could hesitate. To destroy the existing relation between the free and servile races at the South would lead to consequences unparalleled in history. They cannot be separated, and cannot live together in peace, or harmony, or to their mutual advantage, except in their present relation. Under any other, wretchedness, and misery, and desolation would overspread the whole South. The example of the British West Indies, as blighting as emancipation has proved to them, furnishes a very faint picture of the calamities it would bring on the South. The circumstances under which it would take place with us, would be entirely different from those which took place with them, and calculated to lead to far more disastrous results. There the Government of the parent country emancipated slaves in her colonial possessions—a Government rich and powerful, and actuated by views of policy (mistaken as they turned out to be), rather than fanaticism. It was besides, disposed to act justly towards the owners, even in the act of emancipating their slaves, and protect and foster them afterwards. It accordingly appropriated nearly $100,000,000 as a compensation to them for their losses under the act, which sum, although it turned out to be far short of the amount, was thought at the time to be liberal. Since the emancipation, it has kept up a sufficient military and naval force to keep the blacks in awe, and a number of magistrates, and constables, and other civil officers, to keep order in the towns and on plantations, and enforce respect to their former owners. To a considerable extent these have served as a substitute for the police formerly kept on the plantations by the owners and their overseers, and to preserve the social and political superiority of the white race. But, notwithstanding all this, the British West India possessions are ruined, impoverished, miserable, wretched, and destined probably to be abandoned to the black race. Very different would be the circumstances under which emancipation would take place with us. If it ever should be effected, it will be through the agency of the Federal Government, controlled by the dominant power of the Northern States of the Confederacy, against the resistance and struggle of the Southern. It can then only be effected by the prostration of the white race; and that would necessarily engender the bitterest feelings of hostility between them and the North. But the reverse would be the case between the blacks of the South and the people of the North. Owing their emancipation to them, they would regard them as friends, guardians, and patrons, and centre, accordingly, all their sympathy in them. The people of the North would not fail to reciprocate and to favor them, instead of the whites. Under the influence of such feelings, and impelled by fanaticism and love of power, they would not stop at emancipation. Another step would be taken—to raise them to a political and social equality with their former owners, by giving them the right of voting and holding public offices under the Federal Government. We see the first step toward it in the bill already alluded to—to vest the free blacks and slaves with the right to vote on the question of emancipation in this District. But when once raised to an equality, they would become the fast political associates of the North, acting and voting with them on all questions, and by this political union between them, holding the white race at the South in complete subjection. The blacks, and the profligate whites that might unite with them, would become the principal recipients of federal offices and patronage, and would, in consequence, be raised above the whites of the South in the political and social scale. We would, in a word, change conditions with them—a degradation greater than has ever yet fallen to the lot of a free and enlightened people, and one from which we could not escape, should emancipation take place (which it certainly will if not prevented), but by fleeing the homes of ourselves and ancestors, and by abandoning our country to our former slaves, to become the permanent abode of disorder, anarchy, poverty, misery, and wretchedness. With such a prospect before us, the gravest and most solemn question that ever claimed the attention of a people is presented for your consideration: What is to be done to prevent it? It is a question belonging to you to decide. All we propose is, to give you our opinion. We, then, are of the opinion that the first and indispensable step, without which nothing can be done, and with which every thing may be, is to be united among yourselves, on this great and most vital question. The want of Union and concert in reference to it has brought the South, the Union, and our system of government to their present perilous condition. Instead of placing it above all others, it has been made subordinate, not only to mere questions of policy, but to the preservation of party ties and ensuring of party success. As high as we hold a due respect for these, we hold them subordinate to that and other questions involving our safety and happiness. Until they are so held by the South, the North will not believe that you are in earnest in opposition to their encroachments, and they will continue to follow, one after another, until the work of abolition is finished. To convince them that you are, you must prove by your acts that you hold all other questions subordinate to it. If you become united, and prove yourselves in earnest, the North will be brought to a pause, and to a calculation of consequences; and that may lead to a change of measures, and the adoption of a course of policy that may quietly and peaceably terminate this long conflict between the two sections. If it should not, nothing would remain for you but to stand up immovably in defence of rights, involving your all—your property, prosperity, equality, liberty, and safety. As the assailed, you would stand justified by all laws, human and divine, in repelling a blow so dangerous, without looking to consequences, and to resort to all means necessary for that purpose. Your assailants, and not you, would be responsible for consequences. Entertaining these opinions, we earnestly entreat you to be united, and for that purpose adopt all necessary measures. Beyond this, we think it would not be proper to go at present. We hope, if you should unite with any thing like unanimity, it may of itself apply a remedy to this deep-seated and dangerous disease; but, if such should not be the case, the time will then have come for you to decide what course to adopt. Source: Source:  Richard K. Crallé, ed., The Works of John C. Calhoun , (Columbia, S. C: Printed by A. S. Johnston, 1851), vol. VI, pp. 290-313.

Gentlemen of His Majesty's Honble Council, Mr Speaker and Gentlemen of the Assembly. I met this Assembly with a most sincere disposition to forward the public business of the Country, and I make this public acknowledgement of my thanks to the Gentlemen of His Majestys Council for the chearfulness they have shewn to Co-operate with me; and my gratitude to the House of Assembly for the Honorable opinion they have declared in favour of my administration. You may be assured Gentlemen that the interruption which has been given to the business of this Session, has not occasioned more disappointment to you than the cause of it has occasioned real affliction to me. The plan I laid before you for your public funds, if adopted by Legislature and invariably pursued (otherwise it will be insufficient) will produce the happyest effects to this Country: and I will be bold to affirm, if ever carried into any future Session, into an Act of the Legislature, it will be acknowledged the most beneficial session this Country ever experienced, though it should be the only Act passed in that Session; But this blessing is not to be obtained for the Country while the Treasurers, late Sheriffs and their Sureties, can command a Majority in the lower House, and while a Treasurer is suffered to absent himself, and withhold the public accounts from the General Assembly let the pretence of his absence be ever so urgent. This Morning I saw some public Accounts of the Treasurer for the Southern District, those Accounts are so very irregularly and negligently kept, that the public must be abused, if an Amendment is not made to the mode pursued, but as I am told it is the method his predecessors followed, no censure can lay upon that Gentleman. As my duty preceeds every other consideration I do now dissolve this Assembly, and this Assembly is accordingly dissolved, Wm. TRYON. 6th November 1769. Source: https://docsouth.unc.edu/csr/index.php/document/csr08-0068

An Indian[Neolin] of the Loup Nation wanted to meet the Master of Life, which is the name all the Indians call God.  He decided, without telling anyone in his nation or village, to go on a journey to Paradise, where he knew the Great Master lived. But since he didn’t know the way to get there and knew no one who had been there and could show him the road, he tried magic, hoping to pull forth good omens from his dreams. All Indians, as a general rule, put great faith in their dreams, and it is very hard to free them from this superstition, as this story proves.  In his dream, the Loup Indian imagined that all he had to do was start out, and after many, many steps, he would arrive at the heavenly dwelling place, so very early the next day he did start.  He dressed and equipped himself for hunting, not forgetting to take his weapons and a large cooking pot. And thus he set out on his journey to Heaven to see the Master of Life. The first seven days went well according to his plans. He walked with good courage, always firm in the confidence that he could reach his goal.  Eight days went by without anyone appearing to block his way. On the evening of the eighth day, as the sun was setting where it always sets, he stopped at an opening into a little meadow where he saw a good place to spend the night along the bank of a creek. As he was setting up camp, he noticed at the other end of the meadow three paths, all very wide and well trodden down, and this seemed strange to him. Nevertheless, he kept working, setting up shelter and starting a fire.  As he cooked his supper, he realized that the farther the sun went down and the darker the day grew, the lighter the three paths became.  This surprised him, and frightened him, too. He hesitated, considering what to do—stay where he was or get away from there and camp somewhere else.  But as he reflected, he remembered his magic, or rather, his dream, and that the only reason he had started out on this journey was to see the Master of Life, and this thought led him to feel and believe that one of the three paths was the one he had to take to get where he wanted to go. [Neolin tries two of the paths but comes upon huge fires on both.] So he had to go back and take the third path. He walked on it for a whole day without seeing a thing to hold him back, when all of a sudden there appeared before him an astonishingly white mountain, which amazed him and brought him to a halt. Nevertheless, he firmed his resolve and kept going, determined to see what this mountain could be. When he reached the foot of the mountain, the path gave out, and it grieved him not to be able to keep going. As he stood there, he looked around and saw a woman of the mountain. She was dazzlingly beautiful, and her clothes were so white the whiteness of the snow seemed dull next to them. She was sitting down, and she spoke to him in his own language: “You seem surprised not to find the path to where you want to go.  I know that for a long time you have wanted to see and speak with the Master of Life. That is why you set out on this journey: to see him.  The path to his home is on this mountain, and to climb the mountain, you must abandon everything you have, take off all your clothes, and leave everything at the foot of the mountain. No one will stop you.  Go wash in the river over there, and afterwards you will climb. Step by step, the Loup Indian obeyed the words of the woman. . . . When he got to the top he was surprised not to see anybody anymore. The woman had disappeared. He found himself without a guide, facing three villages that stood in front of him. He did not recognize them, and they seemed differently constructed from his own, more beautiful and better ordered. After meditating for a while on what he ought to do next, he started out toward the village that seemed most promising to him. . . . He had no more difficulty and walked all the way to what he thought must be the village gate. He stopped and waited for it to open so that he could enter.  As he was gazing at the lovely outside of the village, the door opened. He saw a handsome man all dressed in white coming toward him. The man took him by the hand and said that he was going to grant his wish to speak to the Master of Life.  The Loup allowed himself to be led, and they came together to a place of unequaled beauty, which the Indian could not cease to wonder at. There he saw the Master of Life, who took him by the hand, gave him a hat embroidered all over with gold, and bade him sit down on it. The Loup hesitated for fear of spoiling the hat, but he was ordered to sit, and he obeyed without a word. When the Loup was seated, God said to him, “I am the Master of Life, and I know what you want to learn and whom you wish to speak with. Listen well to what I am about to say to you, for your own sake and for all the Indians. I am the one who made Heaven and Earth, the trees, the lakes, the rivers, and all people and everything you see and everything you have seen on Earth. Because I made all this and because I love you all, you must do what I say and what I love and not do what I hate.  I do not at all love for you to drink until you lose your senses the way you do. When you fight among yourselves, you do not do right, and I hate it. You take two wives or chase after the wives of other men, and that is not right. I hate it.  You should have only one wife and keep her until death. When you want to go to war you juggle and sing magical incantations, thinking you speak to me. You don’t. You speak to Manietout, an evil spirit who breathes nothing but evil into you and whom you listen to because you don’t know me well. “The land where you live—I made it for you and not for other people. Why do you put up with the Whites on your lands?  Is it because you can’t get along without them?  I know that the people you call the Children of your Great Father supply your needs, but if you were not evil, as you are, you would do without them and you could live just as you lived before you met them. Before the people you call your Brothers came to your lands, didn’t you live by the bow and arrow?  You didn’t need guns or powder or those other things. Nevertheless, you caught animals to eat and dressed in their skins, but when I saw you giving yourselves to evil, I withdrew the animals into the depths of the forests so that you would need your Brothers to supply your needs and clothe yourselves. All you have to do is become good and do what I want and I will send the animals back for you to live on. “I do not forbid you to allow the Children of your Father among you. I love them. They know me and pray to me, and I give them their needs and everything they bring with them. But as for those who have come to trouble your lands: drive them out, make war on them. I do not love them. They do not know me and are my enemies and the enemies of your Brothers.  Send them back to the lands I made for them, and let them stay there. “Here is a prayer which I give to you in writing to learn by heart and teach to the Indians and to the children.”  The Loup answered that he did not know how to read. The Master of Life answered that when he went back to the Earth all he had to do was give the writing to the village chief, who would read it and teach it by heart to him and all the Indians and that they must recite it evening and morning without fail. “You must tell all the Indians, drink no more than a cup of wine a day or at most two cups. Have no more than one wife. Do not chase after other men’s wives or after the unmarried women. Do not fight among yourselves. Do not practice magic, but prayer, because when you practiced magic you conversed with the Evil Spirit.  Drive from your lands those redcoat dogs who will do you nothing but harm. When you need something, address your prayers to me, and I will give to you as I give to your Brothers. Do not sell to your Brothers what I have placed on Earth for food. In short, be good, and you will receive free all that you need. When you meet one another, give greetings, and give your left hand, because it is the heart’s hand.  Above all things, Loup Indian, I command you to pray every day, morning and night, the prayer that I give you.” The Loup promised to do what the Master of Life told him and to speak for him to the other Indians, and that in the future the Master of Life would be happy with them. Then the same man who had brought him by the hand came to take him again and guide him back to the foot of the mountain, where he told him to take up his belongings again and go back to his village. This the Loup Indian did, and when he arrived, he astonished the people of his nation and his village, because they had not known what had become of him, and they asked him where he had been.  Since he had been ordered not to speak to anyone until he spoke to the village Chief, he simply made signs to them with his hands that he had been on high. As soon as he entered the village, he went straight to the chief’s house and gave him the prayer and the law that the Master of Life had given him. This adventure was soon known throughout the village, and people came to hear the words of the Master of Life and carried it to the next village, and those people came to see the famous traveler and spread the news from village to village until it reached Pontiac, who believed it just as we believe an article of faith; and he instilled it into the minds of his Counsel,who listened to it as to an oracle and told him that he only had to say the word, and all of them were ready to do what he demanded. Source: Translated by John DuVal from [Robert Navarre?], “Journal ou dictation d’une conspiration, faite par les sauvages contre les Anglais, et du siège du fort de Detroix par quatre nations différentes le 7 mai, 1763” in Journal of Pontiac’s Conspiracy, ed. M. Agnes Burton (Detroit, 1912), 23-33. Public Domain.

Who would not rather be John Brown, and have his memory cherished with such tender gratitude by the poor and the oppressed, than to have his (the late Daniel Webster) brazen statue set up in front of the State House, a reward for hunting slaves?  I agree with the colored man, in thinking that John Brown was a 'misguided philanthropist.' But no one who believes war to be right under any circumstances, is authorized so to judge him. If we justify any men in fighting against oppression, how can we deny that right to men whose wives are constantly at the disposal of their master, or his sons, and whose children are torn from them and sold on the auction block, while they have no redress at law, and are shot down like dogs, if they dare to resist? It is very inconsistent to eulogise Lafayette for volunteering to aid in our fight for freedom, while we blame John Brown for going to the rescue of those who are a thousand times more oppressed than we ever were, and who have none to help them. Let us understand our principles well in this matter, and deal even-handed justice in our estimate of actions. We who believe that all fighting with carnal weapons is contrary to the teachings of Jesus, do think that John Brown made a grievous mistake; but while we deeply regret the means he employed to advance righteous principles, we cannot withhold a heartfelt tribute of respect to the generous motives and self-sacrificing spirit of the brave old martyr. Instead of blaming him for carrying out his own convictions by means we cannot sanction, it would be more profitable for us to inquire of ourselves whether we, who believe in a 'more excellent way,' have carried our convictions into practice, as faithfully as he did his . We believe in moral influence  as a cure for the diseases of society. Have we exerted it as constantly and as strenuously as we ought against the giant wrong, that making wreck of all the free institutions our fathers handed down to us as a sacred legacy? Do we bear our testimony against it in the parlor and the store, the caucus and the conference, on the highway and in the cars? Do we stamp upon the impressible minds of our children a deep conviction of its inherent wickedness and consequent danger? Do we exclude the ravening monster from our churches, as we ought to do? Do we withhold respect from ministers, who are silent concerning this mighty iniquity? Do we brand with ignominy the statesmen, who make compromises with the foul sin, for their own emolument? Nay, verily! We erect statues to them. And because we have thus failed to perform our  duty in the 'more excellent way,' the end cometh by violence, because come it must .  Let him who is without sin in this matter cast the first stone at the gray head of that honest old Puritan, John Brown!  He believed, more earnestly than most of us do, that it was a religious duty to 'remember those in bonds as bound with them'; and he verily thought it was serving God to fight in a righteous cause. Therefore, shall his memory be forever enshrined in the greateful hearts of a down-trodden race, and command the respect of all true friends of justice and freedom.  In the midst of awful tribulations, his sublime faith in God lifted him above all need of our compassion. Leaning on the Almighty arm, he passed triumphantly thorugh the valley of the shadow of death, smiling serenely, as he said, 'I don't know as I can better serve the cause I love so well, than to die for it.'  Farewell to thee, faithful old hero and martyr. The Recording Angel will blot out thy error with a tear, because it was committed with an honest heart. Source: The Liberator ,  December 23, 1859

Trump and Putin "Pursuing Peace" News Conference

We, the people of the State of Arkansas, in convention assembled, in view of the unfortunate and distracted condition of our once happy and prosperous country, and of the alarming distentions existing between the northern and southern sections thereof; and desiring that a fair and equitable adjustment of the same may be made; do hereby declare the following to be just causes of complaint on the part of the people of the southern states, against their brethren of the northern, or non-slaveholding states.   1. The people of the northern States have organized a political party, purely sectional in its character, the central and controlling idea of which is, hostility to the institution of African slavery, as it exists in the southern States, and that party has elected a President and Vice President of the United States, pledged to administer the government upon principles inconsistent with the rights, and subversive of the interests of the people of the southern States.   2. They have denied to the people of the southern States the right to an equal participation in the benefits of the common territories of the Union, by refusing them the same protection to their slave property therein that is afforded to other property, and by declaring that no more slave states shall be admitted into the Union.  They have by their prominent men and leaders, declared the doctrine of the irrepressible conflict, or the assertion of the principle that the institution of slavery is incompatible with freedom, and that both cannot exist at once, that this continent must be wholly free or wholly slave.  They have, in one or more instances, refused to surrender negro thieves to the constitutional demand of the constituted authority of a sovereign State.   3. They have declared that Congress possesses, under the constitution, and ought to exercise, the power to abolish slavery in the territories, in the District of Columbia, and in the forts, arsenals and dock yards of the United States, within the limits of the slaveholding States.   4. They have, in disregard of their constitutional obligations, obstructed the faithful execution of the fugitive slave laws by enactments of their State legislatures.   5. They have denied the citizens of southern States the right of transit through non-slaveholding States with their slaves, and the right to hold them while temporarily sojourning therein.   6. They have degraded American citizens by placing them upon an equality with negroes at the ballot-box.   To redress the grievances hereinbefore complained of, and as a means of restoring harmony and fraternal good will between the people of all the states, the following amendments to the constitution of the United States are proposed:   1. The President and Vice President of the United States shall each be chosen alternately from a slaveholding and non-slaveholding state---but, in no case, shall both be chosen from slaveholding or non-slaveholding states,   2. In all the territory of the United States now held, or which may hereafter be acquired, situate north of latitude 36 deg. 30 min., slavery or involuntary servitude, except as a punishment for crime is prohibited while such territory shall remain under territorial government. In all the territory now held, or which may hereafter be acquired, south of said line of latitude, slavery of the African race is hereby recognized as existing, and shall not be interfered with by Congress, but shall be protected as property by all the departments of the territorial government, during its continuance. And when any territory, north or south of said line, within such boundaries as Congress may prescribe, shall contain the population requisite for a member of Congress, according to the then federal ratio of representation of the people of the United States, it shall, if its form of government be republican, be admitted into the Union on an equal footing with the original states, with or without slavery, as the constitution of such new state may provide.   3. Congress shall have no power to legislate upon the subject of slavery, except to protect the citizen in his right of property in slaves.   4. That in addition to the provisions of the third paragraph of the second section of the fourth article of the constitution of the United States, Congress shall have power to provide, by law, and it shall be its duty so to provide, that the United States shall pay to the owner, who shall apply for it, the full value of his fugitive slave, in all cases, when the marshal, or other officer, whose duty it was to arrest said fugitive, was prevented from so doing by violence; or when, after arrest, said fugitive was rescued by force, and the owner thereby prevented and obstructed in the pursuit of his remedy for the recovery of his fugitive slave under the said clause of the constitution and the laws made in pursuance thereof. And in all such cases, when the United States shall pay for such fugitive, they shall have the right, in their own name, to sue the county in which said violence, intimidation or rescue was committed, and to recover from it, with interest and damages, the amount paid by them for said fugitive slave. And the said county, after it has paid said amount to the United States, may, for its indemnity, sue and recover from the wrongdoers or rescuers, by whom the owner was prevented from the recovery of his fugitive slave, in like manner as the owner himself might have sued and recovered.   5. The third paragraph, of the second section of the fourth article of the constitution, shall not be construed to prevent any of the States from having concurrent jurisdiction with the United States, by appropriate legislation, and through the action of their judicial and ministerial officers, from enforcing the delivery of fugitives from labor to the person to whom such service or labor is due.   6. Citizens of slaveholding States when traveling through, or temporarily sojourning with their slaves in non-slaveholding States, shall be protected in their right of property in such slaves.   7. The elective franchise, and the right to hold office, whether federal, State, territorial or municipal, shall not be exercised by persons of the African race, in whole or in part.   8. These amendments, and the third paragraph of the second section of the first article of the constitution, and the third paragraph of the second section of the fourth article thereof, shall not be amended or abolished, without the consent of all the States.   That the sense of the people of the United States may be taken upon the amendments above proposed.   Resolved, By the people of Arkansas in Convention assembled, That we recommend the calling of a convention of the States of the federal Union, at the earliest practicable day, in accordance with the provisions of the fifth article of the constitution of the United States.   2. Resolved further.  That the President of this convention transmit to the President and Congress of the United States, and to the Governors and legislatures of the several States, a copy of these proceedings.   3. Resolved further,  That looking to the call of a national convention, as recommended in the first resolution above, this convention elect five delegates to represent the State of Arkansas in such convention.   4. Resolved further,  That a committee of five delegates of this convention be appointed to prepare an address to the people of the United States, urging upon them the importance of a united effort on the part of the patriotic citizens of all sections and parties to save the country from the dangers which impend it, and which threaten its destruction---and especially to arrest the reckless and fanatical spirit of sectionalism north and south, which, if not arrested, will inevitably involve us in a bloody civil war. Source: Journal of Both Sessions of the Convention of the State of Arkansas, pp. 51--55, available on the Internet Archive, here .

Senator John C. Calhoun speaks of slavery as "a positive good." February 6, 1837 If the time of the Senate permitted, I should feel it to be my duty to call for the reading of the mass of petitions on the table, in order that we might know what language they hold towards the slaveholding states and their institutions; but as it will not, I have selected indiscriminately from the pile, two: one from those in manuscript, and the other from the printed; and, without knowing their contents, will call for the reading of them, so that we may judge, by them, of the character of the whole.  (Here the secretary, on the call of Mr. Calhoun, read the two petitions.)  Such, resumed Mr. C, is the language held towards us and ours; the peculiar institutions of the South, that on the maintenance of which the very existence of the slaveholding states depends, is pronounced to be sinful and odious, in the sight of God and man; and this with a systematic design of rendering us hateful in the eyes of the world, with a view to a general crusade against us and our institutions.  This, too, in the legislative halls of the Union; created by these confederated states for the better protection of their peace, their safety, and their respective institutions; and yet we, the representatives of twelve of these sovereign states against whom this deadly war is waged, are expected to sit here in silence, hearing ourselves and our constituents day after day denounced, without uttering a word; if we but open our lips, the charge of agitation is resounded on all sides, and we are held up as seeking to aggravate the evil which we resist.  Every reflecting mind must see in all this a state of things deeply and dangerously diseased.  I do not belong, said Mr. C, to the school which holds that aggression is to be met by concession.  Mine is the opposite creed, which teaches that encroachments must be met at the beginning, and that those who act on the opposite principle are prepared to become slaves.  In this case, in particular, I hold concession or compromise to be fatal.  If we concede an inch, concession would follow concession—compromise would follow compromise, until our ranks would be so broken that effectual resistance would be impossible.  We must meet the enemy on the frontier, with a fixed determination of maintaining our position at every hazard.  Consent to receive these insulting petitions, and the next demand will be that they be referred to a committee, in order that they may be deliberated and acted upon.  At the last session, we were modestly asked to receive them simply to lay them on the table, without any view of ulterior action.  I then told the senator from Pennsylvania (Mr. Buchanan), who strongly urged that course in the Senate, that it was a position that could not be maintained; as the argument in favour of acting on the petitions, if we were bound to receive, could not be resisted.  I then said that the next step would be to refer the petition to a committee, and I already see indications that such is now the intention.  If we yield, that will be followed by another, and we would thus proceed, step by step, to the final consummation of the object of these petitions.  We are now told that the most effectual mode of arresting the progress of abolition is to reason it down; and with this view, it is urged that the petitions ought to be referred to a committee.  That is the very ground which was taken at the last session in the other house; but, instead of arresting its progress, it has since advanced more rapidly than ever.  The most unquestionable right may be rendered doubtful, if once admitted to be a subject of controversy, and that would be the case in the present instance.  The subject is beyond the jurisdiction of Congress—they have no right to touch it in any shape or form, or to make it the subject of deliberation or discussion.  In opposition to this view, it is urged that Congress is bound by the Constitution to receive petitions in every case and on every subject, whether within its constitutional competency or not.  I hold the doctrine to be absurd, and do solemnly believe that it would be as easy to prove that it has the right to abolish slavery, as that it is bound to receive petitions for that purpose.  The very existence of the rule that requires a question to be put on the reception of petitions, is conclusive to show that there is no such obligation.  It has been a standing rule from the commencement of the government, and clearly shows the sense of those who formed the Constitution on this point.  The question on the reception would be absurd, if, as is contended, we are bound to receive; but I do not intend to argue the question; I discussed it fully at the last session, and the arguments then advanced neither have nor can be answered.  As widely as this incendiary spirit has spread, it has not yet infected this body, or the great mass of the intelligent and business portion of the North; but unless it be speedily stopped, it will spread and work upward till it brings the two great sections of the Union into deadly conflict.  This is not a new impression with me.  Several years since, in a discussion with one of the senators from Massachusetts (Mr. Webster), before this fell spirit had showed itself, I then predicted that the doctrine of the proclamation and the force bill—that this government had a right, in the last resort, to determine the extent of its own powers, and enforce it at the point of the bayonet, which was so warmly maintained by that senator—would at no distant day arouse the dormant spirit of Abolitionism; I told him that the doctrine was tantamount to the assumption of unlimited power on the part of the government, and that such would be the impression on the public mind in a large portion of the Union.  The consequence would be inevitable—a large portion of the Northern States believed slavery to be a sin, and would believe it to be an obligation of conscience to abolish it, if they should feel themselves in any degree responsible for its continuance, and that his doctrine would necessarily lead to the belief of such responsibility.  I then predicted that it would commence, as it has, with this fanatical portion of society; and that they would begin their operation on the ignorant, the weak, the young, and the thoughtless, and would gradually extend upward till they became strong enough to obtain political control, when he, and others holding the highest stations in society, would, however reluctant, be compelled to yield to their doctrine, or be driven into obscurity.  But four years have since elapsed, and all this is already in a course of regular fulfilment.  Standing at the point of time at which we have now arrived, it will not be more difficult to trace the course of future events now than it was then.  Those who imagine that the spirit now abroad in the North will die away of itself without a shock or convulsion, have formed a very inadequate conception of its real character; it will continue to rise and spread, unless prompt and efficient measures to stay its progress be adopted.  Already it has taken possession of the pulpit, of the schools, and, to a considerable extent, of the press; those great instruments by which the mind of the rising generation will be formed.  However sound the great body of the non-slaveholding states are at present, in the course of a few years they will be succeeded by those who will have been taught to hate the people and institutions of nearly one half of this Union, with a hatred more deadly than one hostile nation ever entertained towards another.  It is easy to see the end.  By the necessary course of events, if left to themselves, we must become, finally, two people.  It is impossible, under the deadly hatred which must spring up between the two great sections, if the present causes are permitted to operate unchecked, that we should continue under the same political system.  The conflicting elements would burst the Union asunder, as powerful as are the links which hold it together.  Abolition and the Union cannot coexist.  As the friend of the Union, I openly proclaim it, and the sooner it is known the better.  The former may now be controlled, but in a short time it will be beyond the power of man to arrest the course of events.  We of the South will not, cannot surrender our institutions.  To maintain the existing relations between the two races inhabiting that section of the Union is indispensable to the peace and happiness of both.  It cannot be subverted without drenching the country in blood, and extirpating one or the other of the races.  Be it good or bad, it has grown up with our society and institutions, and is so interwoven with them that to destroy it would be to destroy us as a people.  But let me not be understood as admitting, even by implication, that the existing relations between the two races, in the slaveholding states, is an evil: far otherwise; I hold it to be a good, as it has thus far proved itself to be, to both, and will continue to prove so, if not disturbed by the fell spirit of abolition.  I appeal to facts.  Never before has the black race of Central Africa, from the dawn of history to the present day, attained a condition so civilized and so improved, not only physically, but morally and intellectually.  It came among us in a low, degraded, and savage condition, and, in the course of a few generations, it has grown up under the fostering care of our institutions, as reviled as they have been, to its present comparative civilized condition.  This, with the rapid increase of numbers, is conclusive proof of the general happiness of the race, in spite of all the exaggerated tales to the contrary.  In the mean time, the white or European race has not degenerated.  It has kept pace with its brethren in other sections of the Union where slavery does not exist.  It is odious to make comparison; but I appeal to all sides whether the South is not equal in virtue, intelligence, patriotism, courage, disinterestedness, and all the high qualities which adorn our nature.  I ask whether we have not contributed our full share of talents and political wisdom in forming and sustaining this political fabric; and whether we have not constantly inclined most strongly to the side of liberty, and been the first to see, and first to resist, the encroachments of power.  In one thing only are we inferior—the arts of gain; we acknowledge that we are less wealthy than the Northern section of this Union, but I trace this mainly to the fiscal action of this government, which has extracted much from, and spent little among us.  Had it been the reverse—if the exaction had been from the other section, and the expenditure with us—this point of superiority would not be against us now, as it was not at the formation of this government.  But I take higher ground.  I hold that, in the present state of civilization, where two races of different origin, and distinguished by colour, and other physical differences, as well as intellectual, are brought together, the relation now existing in the slaveholding states between the two is, instead of an evil, a good—a positive good.  I feel myself called upon to speak freely upon the subject, where the honour and interests of those I represent are involved.  I hold, then, that there never has yet existed a wealthy and civilized society in which one portion of the community did not, in point of fact, live on the labour of the other.  Broad and general as is this assertion, it is fully borne out by history.  This is not the proper occasion, but, if it were, it would not be difficult to trace the various devices by which the wealth of all civilized communities has been so unequally divided, and to show by what means so small a share has been allotted to those by whose labour it was produced, and so large a share given to the non-producing class.  The devices are almost innumerable, from the brute force and gross superstition of ancient times, to the subtle and artful fiscal contrivances of modern.  I might well challenge a comparison between them and the more direct, simple, and patriarchal mode by which the labour of the African race is among us commanded by the European.  I may say, with truth, that in few countries so much is left to the share of the labourer, and so little exacted from him, or where there is more kind attention to him in sickness or infirmities of age.  Compare his condition with the tenants of the poor-houses in the most civilized portions of Europe—look at the sick, and the old and infirm slave, on one hand, in the midst of his family and friends, under the kind superintending care of his master and mistress, and compare it with the forlorn and wretched condition of the pauper in the poorhouse.  But I will not dwell on this aspect of the question: I turn to the political; and here I fearlessly assert, that the existing relation between the two races in the South, against which these blind fanatics are waging war, forms the most solid and durable foundation on which to rear free and stable political institutions.  It is useless to disguise the fact.  There is, and always has been, in an advanced stage of wealth and civilization, a conflict between labour and capital.  The condition of society in the South exempts us from the disorders and dangers resulting from this conflict; and which explains why it is that the political condition of the slaveholding states has been so much more stable and quiet than those of the North.  The advantages of the former, in this respect, will become more and more manifest, if left undisturbed by interference from without, as the country advances in wealth and numbers.  We have, in fact, but just entered that condition of society where the strength and durability of our political institutions are to be tested; and I venture nothing in predicting that the experience of the next generation will fully test how vastly more favourable our condition of society is to that of other sections for free and stable institutions, provided we are not disturbed by the interference of others, or shall have sufficient intelligence and spirit to resist promptly and successfully such interference.  It rests with ourselves to meet and repel them.  I look not for aid to this government, or to the other states; not but there are kind feelings towards us on the part of the great body of the non-slaveholding states; but, as kind as their feelings may be, we may rest assured that no political party in those states will risk their ascendency for our safety.  If we do not defend our-selves, none will defend us; if we yield, we will be more and more pressed as we recede; and, if we submit, we will be trampled under foot.  Be assured that emancipation itself would not satisfy these fanatics: that gained, the next step would be to raise the negroes to a social and political equality with the whites; and, that being effected, we would soon find the present condition of the two races reversed.  They, and their Northern allies, would be the masters, and we the slaves; the condition of the white race in the British West India Islands, as bad as it is, would be happiness to ours; there the mother-country is interested in sustaining the supremacy of the European race.  It is true that the authority of the former master is destroyed, but the African will there still be a slave, not to individuals, but to the community—forced to labour, not by the authority of the overseer, but by the bayonet of the soldiery and the rod of the civil magistrate. Surrounded, as the slaveholding states are, with such imminent perils, I rejoice to think that our means of defence are ample, if we shall prove to have the intelligence and spirit to see and apply them before it is too late.  All we want is concert, to lay aside all party differences, and unite with zeal and energy in repelling approaching dangers.  Let there be concert of action, and we shall find ample means of security without resorting to secession or disunion.  I speak with full knowledge and a thorough examination of the subject, and, for one, see my way clearly.  One thing alarms me—the eager pursuit of, gain which overspreads the land, and which absorbs every faculty of the mind and every feeling of the heart.  Of all passions, avarice is the most blind and compromising—the last to see, and the first to yield to danger.  I dare not hope that anything I can say will arouse the South to a due sense of danger; I fear it is beyond the power of mortal voice to awaken it in time from the fatal security into which it has fallen. Source: Speeches of John C. Calhoun, Delivered in the Congress of the United States From 1811 to the Present Time , Harper & Bros., 1843.

AN ADDRESS DELIVERED IN THE BROADWAY TABERNACLE, NEW YORK, FEBRUARY 14, 1854, BY WILLIAM LLOYD GARRISON. “How rich, how poor, how abject, how august, How complicate, how wonderful is man! Distinguished link in being's endless chain, Midway from nothing to the Deity! A beam ethereal, sullied and absorpt; Though sullied and dishonoured, still divine!” Such is man, in every clime—above all compacts, greater than all institutions, sacred against every outrage, priceless, immortal! By this sure test, every institution, every party, every form of government, every kind of religion, is to be tried. God never made a human being either for destruction or degradation. It is plain, therefore, that whatever cannot flourish except at the sacrifice of that being, ought not to exist. Show me the party that can obtain supremacy only by trampling upon human individuality and personal sovereignty, and you will thereby pronounce sentence of death upon it. Show me the government which can be maintained only by destroying the rights of a portion of the people, and you will indicate the duty of openly revolting against it. Show me the religion which sanctions the ownership of one man by another, and you will demonstrate it to be purely infernal in its origin and spirit. No man is to be injured in his person, mind, or estate. He cannot be, with benefit to any other man, or to any state of society. Whoever would sacrifice him for any purpose is both morally and politically insane. Every man is equivalent to every other man. Destroy the equivalent, and what is left? “So God created man in his own image—male and female created he them.” This is a death-blow to all claims of superiority, to all charges of inferiority, to all usurpation, to all oppressive dominion. But all these declarations are truisms. Most certainly; and they are all that is stigmatized as “Garrisonian Abolitionism.” I have not, at any time, advanced an ultra sentiment, or made an extravagant demand. I have avoided fanaticism on the one hand, and folly on the other. No man can show that I have taken one step beyond the line of justice, or forgotten the welfare of the master in my anxiety to free the slave. Why, citizens of the Empire State, did you proclaim liberty to all in bondage on your soil, in 1827, and forevermore? Certainly, not on the ground of expediency, but of principle. Why do you make slaveholding unlawful among yourselves? Why is it not as easy to buy, breed, inherit, and make slaves in this State, compatible with benevolence, justice, and right, as it is in Carolina or Georgia? Why do you compel the unmasked refugee from Van Dieman's Land to sigh for “a plantation well stocked with healthy negroes in Alabama,” and not allow him the right to own and flog slaves in your presence? If slaveholding is not wrong under all circumstances, why have you decreed it to be so, within the limits of your State jurisdiction? Nay, why do you have a judiciary, a legislative assembly, a civil code, the ballot box, but to preserve your rights as one man? On what other ground, except that you are men, do you claim a right to personal freedom, to the ties of kindred, to the means of improvement, to constant development, to labour when and for whom you choose, to make your own contracts, to read and speak and print as you please, to remain at home or travel abroad, to exercise the elective franchise, to make your own rulers? What you demand for yourselves, in virtue of your manhood, I demand for the enslaved at the South, on the same ground. How is it that I am a madman, and you are perfectly rational? Wherein is my ultraism apparent? If the slaves are not men, if they do not possess human instincts, passions, faculties and powers; if they are below accountability, and devoid of reason; if for them there is no hope of immortality, no God, no heaven, no hell; if, in short, they are, what the Slave Code declares them to be, rightly “deemed, sold, taken, reputed and adjudged in law to be chattels personal in the hands of their owners and possessors, and their executors, administrators and assigns, to all intents, constructions, and purposes whatsoever;” then, undeniably, I am mad, and can no longer discriminate between a man and a beast. But, in that case, away with the horrible incongruity of giving them oral instruction, of teaching them the catechism, of recognising them as suitably qualified to be members of Christian churches, of extending to them the ordinance of baptism, and admitting them to the communion table, and enumerating many of them as belonging to the household of faith! Let them be no more included in our religious sympathies or denominational statistics than are the dugs in our streets, the swine in our pens, or the utensils in our dwellings. It is right to own, to buy, to sell, to-inherit, to breed, and to control them, in the most absolute sense. All constitutions and laws which forbid their possession ought to be so far modified or repealed as to concede the right. But, if they are men; if they are to run the same career of immortality with ourselves; if the same law of God is over them as over all others; if they have souls to be saved or lost; if Jesus included them among those for whom he laid down his life; if Christ is within many of them “the hope of glory;” then, when I claim for them all that we claim for ourselves, because we are created in the image of God, I am guilty of no extravagance, but am bound, by every principle of honour, by all the claims of human nature, by obedience to Almighty God, to “remember them that are in bonds as bound with them,” and to demand their immediate and unconditional emancipation. I am “ultra” and “fanatical,” forsooth! In what direction, or affecting what parties? What have I urged should be done to the slaveholders? Their punishment as felons of the deepest dye? No. I have simply enunciated in their ear the divine command, “Loose the bands of wickedness, undo the heavy burdens, break every yoke, and let the oppressed go free,” accompanying it with the cheering promises, “Then shall thy light rise in obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water whose waters fail not. And they that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.” Yet, if I had affirmed that they ought to meet the doom of pirates, I should have been no more personal, no more merciless, than is the law of Congress, making it a piratical act to enslave a native African, under whatever pretence or circumstances; for in the eye of reason, and by the standard of eternal justice, it is as great a crime to enslave one born on our own soil, as on the coast of Africa; and as, in the latter case, neither the plea of having fairly purchased or inherited him, nor the pretense of seeking his temporal and eternal good, by bringing him to a civilized and Christian country, would be regarded as of any weight, so, none of the excuses offered for slaveholding in this country are worthy of the least consideration. The act, in both cases, is essentially the same—equally inhuman, immoral, piratical. Oppression is not a matter of latitude or longitude; here excusable, there to be execrated; here to elevate the oppressor to the highest station, there to hang him by the neck till he is dead; here compatible with Christianity, there to be branded and punished as piracy. “He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.” So reads the Mosaic code, and by it every American Slaveholder is convicted of a capital crime. By the Declaration of Independence, he is pronounced a man-stealer. As for myself, I have simply exposed his guilt, besought him to repent, and to “go and sin no more.” What extravagant claim have I made in behalf of the slaves? Will it be replied, “Their immediate liberation!” Then God, by his prophet, is guilty of extravagance! Then Thomas Jefferson, who wrote the Declaration of Independence, and all who signed that instrument, and all who joined in the Revolutionary struggle, were deceivers in asserting it to be a self-evident truth, that all men are endowed by their Creator with an inalienable right to liberty! The issue is not with me, but with them, and with God. What! is it going too far to ask, for those who have been outraged and plundered all their lives long, nothing but houseless, penniless, naked freedom! No compensation whatever for their past unrequited toil; no redress for their multitudinous wrongs; no settlement for sundered ties, bleeding backs, countless lacerations, darkened intellects, ruined souls! The truth is, complete justice has never been asked for the enslaved. How has the slave system grown to its present enormous dimensions? Through compromise. How is it to be exterminated? Only by an uncompromising spirit. This is to be carried out in all the relations of life—social, political, religious. Put not on the list of your friends, nor allow admission to your domestic circle, the man who on principle de. fends Slavery, but treat him as a moral leper. “If an American addresses you,” said Daniel O'Connell to his countrymen, “find out at once if he be a slaveholder. He may have business with you, and the less you do with him the better; but the moment that is over, turn from him as if he had the cholera or the plague—for there is a moral cholera and a political plague upon him. He belongs not to your country or your clime—he is not within the pale of civilization or Christianity.” On another occasion he said: “An American gentleman waited upon me this morning, and I asked him with some anxiety, ‘What part of America do you come from?’ ‘I came from Boston.’ Do me the honour to shoe hands; you came from a State that has never been tarnished with Slavery—a State to which our ancestors fled from the tyranny of England—and the worst of all tyrannies, the attempt to interfere between man and his God—a tyranny that I have in principle helped to put down in this country, and wish to put down in every country upon the face of the globe. It is odious and insolent to interfere between a man and his God; to fetter with law the choice which the conscience makes of its mode of adoring the eternal and adorable God. I cannot talk of toleration, because it supposes that a boon has been given to a human being, in allowing him to have his conscience free. It was in that struggle, I said, that your fathers left England; and I rejoice to sec an American from Boston; but I should be sorry to be contaminated by the touch of a man from those States where Slavery is continued. ‘Oh,’ said he, ‘you are alluding to Slavery: though I am no advocate for it, yet, if you will allow me, I will discuss that question with you.’ I replied, that if a man should propose to me a discussion on the propriety of picking pockets, I would turn him out of my study, for fear he should carry his theory into practice. ‘And meaning you no sort of offence,’ I added, ‘which I cannot mean to a gentleman who does me the honour of paying me a civil visit, I would as soon discuss the one question with you as the other. The one is a paltry theft. ‘He that steals my purse steals trash; ’tie something, nothing; ‘Twas mine, 'tis his, and has been slave to thousands’—but he who thinks he can vindicate the possession of one human being by another— the sale of soul and body—the separation of father and mother—the taking of the mother from the infant at her breast, and selling the one to one master, and the other to another—is a man whom I will not answer with words—nor with blows, for the time for the latter has not yet come.’” If such a spirit of manly indignation and unbending integrity pervaded the Northern breast, how long could Slavery stand before it? But where is it to be found? Alas! the man whose hands are red with blood is honoured and caressed in proportion to the number of his victims; while “he who departs from evil makes himself a prey.” This is true, universally, in our land. Why should not the Slave Power make colossal strides over the continent? “There is no North.” A sordid, trucking, cowardly, compromising spirit, is everywhere seen. No insult or outrage, no deed of impiety or blood, on the part of the South, can startle us into resistance, or inspire us with self-respect. We see our free coloured citizens incarcerated in Southern prisons, or sold on the auction-block, for no other crime than that of being found on Southern soil; and we dare not call for redress. Our commerce with the South is bound with the shackles of the plantation—“Free-Trade and Sailors'-Rights” are every day violated in Southern ports; and we tamely submit to it as the slave does to the lash. Our natural, God-given right of free-speech, though constitutionally recognised as sacred in every part of the country, can be exercised in the slaveholding States only at the peril of our lives. Slavery cannot bear one ray of light, or the slightest criticism. “The character of Slavery,” says Gov. Swain, of North Carolina, “is not to be discussed”—meaning at the South. But he goes beyond this, and adds, “We have an indubitable right to demand of the Free States to suppress such discussion, totally and promptly.” Gov. Tazewell, of Virginia, makes the same declaration. Gov. Lumpkin, of Georgia, says: “The weapons of reason and argument are insufficient to put down discussion; we can therefore hear no argument upon the subject, for our opinions are unalterably fixed.” And he adds, that the Slave States “will provide for their own protection, and those who speak against Slavery will do well to keep out of their bounds, or they will punish them.” The Charleston Courier declares, “The gallows and the stake ( i. e. burning alive and hanging) await the Abolitionists who shall dare to appear in person among us.” The Columbia Telescope says: “Let us declare through the public journals of our country, that the question of Slavery is not and shall not be open to discussion; that the system is too deep-rooted among us, and must remain forever; that the very moment any private individual attempts to lecture us upon its evils and immorality, and the necessity of putting means in operation to secure us from them, in the same moment his tongue shall be cut out and cast upon the dunghill.” The Missouri Argus says: “Abolition editors in slave States will not dare to avow their opinions. It would be instant death to them.” Finally, the New Orleans True American says: “We can assure those, one and all, who have embarked in the nefarious scheme of abolishing Slavery at the South, that lashes will hereafter be spared the backs of their emissaries. Let them send out their men to Louisiana; they will never return to tell their suffering, but they shall expiate the crime of interfering in our domestic institutions, by being burned at the stake.” And Northern men cower at this, and consent to have their lips padlocked, and to be robbed of their constitutional right, aye, and their natural right, while travelling Southward; while the lordly slaveholder traverses the length and breadth of the Free States, with open mouth and impious tongue, cursing freedom and its advocates with impunity, and choosing Plymouth Rock, and the celebration of the landing of the Pilgrims upon it, as the place and the occasion specially fitting to eulogize Slavery and the Fugitive Slave Bill! “Now, by our fathers' ashes! where's the spirit Of the true-hearted and th' unshackled gone? Sons of old freemen! do we but inherit Their names alone? “Is the old Pilgrim spirit quenched within us, Stoops the proud manhood of our souls so low. That Passion's wile or Party's lure can win us To silence now?” Whatever may be the guilt of the South, the North is still more responsible for the existence, growth and extension of Slavery. In her hand has been the destiny of the Republic from the beginning. She could have emancipated every slave, long ere this, had she been upright in heart and free in spirit. She has given respectability, security, and the means of sustenance and attack to her deadliest foe. She has educated the whole country, and particularly the Southern portion of it, secularly, theologically & religiously; and the result is, three millions and a half of slaves, increasing at the appaling rate of one hundred thousand a year, three hundred a day, and one every five minutes—the utter corruption of public sentiment, and general skepticism as to the rights of man—the inauguration of Mammon in the place of the living God—the loss of all self-respect, all manhood, all sense of shame, all regard for justice—the Book styled holy, and claimed to be divinely inspired, everywhere expounded and enforced in extenuation or defence of slaveholdlng, and against the Anti-Slavery movement—colour-phobia infecting the life-blood of the people—political profligacy unparalleled—the religious and the secular press generally hostile to Abolitionism as either infidel or anarchical in its spirit and purpose—the great mass of the churches with as little vitality as a grave-yard—the pulpits, with rare exceptions, filled with men as careful to consult the popular will as though there were no higher law-synods, presbyteries, general conferences, general assemblies, buttressing the slave power—the Government openly pro-slavery, and the National District the head-quarters of slave speculators—fifteen Slave States—and now, the repeal of the Missouri Compromise, and the consecration of five hundred thousand square miles of free territory forever to the service of the Slave Power! And what does all this demonstrate! That the sin of this nation is not geographical—is not specially Southern—bus deep-seated and universal. “The whole head is sick, and the whole heart faint.” We are “full of wounds, and bruises, and putrifying sores.” It proves, too, the folly of all plasters and palliatives. Some men are still talking of preventing the spread of the cancer, but leaving it just where it is. They admit that, constitutionally, it has now a right to ravage two-thirds of the body politic— but they protest against its extension. This is moral quackery. Even some, whose zeal in the Anti-Slavery cause is fervent, are so infatuated as to propose no other remedy for Slavery but its non-extension. Give it no more room, they say, and it may be safely left to its fate. Yes, but who shall “bell the cat?” Besides, with fifteen Slave States, and more than three millions of Slaves, how can we make any moral issue with the Slave Power against its further extension? Why should there not be twenty, thirty, fifty Slave States, as well as fifteen? Why should not the star-spangled banner wave over ten, as well as over three millions of Slaves? Why should not Nebraska be cultivated by Slave labour, as well as Florida or Texas? If men, under the American Constitution, may hold slaves at discretion and without dishonour in one-half of the country, why not in the whole of it? If it would be a damning sin for us to admit another Slave State into the Union, why is it not a damning sin to permit a Slave State to remain in the Union? Would it not be the acme of effrontery for a man, in amicable alliance with fifteen pickpockets, to profess scruples of conscience in regard to admitting another pilfering rogue to the fraternity? “Thou that sayest, A man should not steal, dost thou steal,” or consent, in any instance, to stealing? “If the Lord be God, serve Him; but if Baal, then serve him.” The South may well laugh to scorn the affected moral sensibility of the North against the extension of her slave system. It is nothing, in the present relations of the States, but sentimental hypocrisy. It has no stamina—no backbone. The argument for non-extension is an argument for the dissolution of the Union. With a glow of moral indignation, I protest against the promise and the pledge, by whomsoever made, that if the Slave Power will seek no more to lengthen its cords and strengthen its stakes, it may go unmolested and unchallenged, and survive as long as it can within its present limits. I would as soon turn pirate on the high seas as to give my consent to any such arrangement. I do not understand the moral code of those who, screaming in agony at the thought of Nebraska becoming a Slave Territory, virtually say to the South: “Only desist from your present designs, and we will leave you to flog, and lacerate, and plunder, and destroy the millions of hapless wretches already within your grasp. If you will no longer agitate the subject, we will not.” There is no sense, no principle, no force in such an issue. Not a solitary slaveholder will I allow to enjoy repose on any other condition than instantly ceasing to be one. Not a single slave will I leave in his chains, on any conditions, or under any circumstances. I will not try to make as good a bargain for the Lord as the Devil will let me, and plead the necessity of a compromise, and regret that I cannot do any better, and be thankful that I can do so much. The Scriptural injunction is to be obeyed: “Resist the devil, and he will flee from you.” My motto is, “No union with slaveholders, religiously or politically.” Their motto is “Slavery forever! No alliance with Abolitionists, either in Church or State!” The issue is clear, explicit, determinate. The parties understand each other, and are drawn in battle array. They can never be reconciled—never walk together—never consent to a truce—never deal in honeyed phrases—never worship at the same altar-never acknowledge the same God. Between them there is an impassable gulf. In manners, in morals, in philosophy, in religion, in ideas of justice, in notions of law, in theories of government, in valuations or men, they are totally dissimilar. I would to God that we might be, what we have never been—a united people; but God renders this possible only by “proclaiming liberty throughout all the land, unto all the inhabitants thereof.” By what miracle can Freedom and Slavery be made amicably to strike hands? How can they administer the same Government, or legislate for the same interests? How can they receive the same baptism, be admitted to the same communion-table, believe in the same Gospel, and obtain the same heavenly inheritance? “I speak as unto wise men; judge ye.” Certain propositions have long since been conceded to be plain, beyond contradiction. The apostolic inquiry has been regarded as equally admonitory and pertinent: “What concord hath Christ with Belial? or what fellowship hath light with darkness?” Fire and gunpowder, oil and water, cannot coalesce; but, assuredly, these are not more antagonistical than are the elements of Freedom and Slavery. The present American Union, therefore, is only one in form, not in reality. It is, and it always has been, the absolute supremacy of the Slave Power over the whole country—nothing more. What sectional heart-burnings or conflictive interests exist between the several Free States? None. They are homogeneous, animated by the same spirit, harmonious in their action as the movement of the spheres. It is only when we come to the dividing line between the Free States and the Slave States that shoals, breakers and whirlpools beset the ship of State, and threaten to engulf or strand it. Then the storm rages loud and long, and the ocean of popular feeling is lashed into fury. While the present Union exists, I pronounce it hopeless to expect any repose, or that any barrier can be effectually raised against the extension of Slavery. With two thousand million dollars' worth of property in human flesh in its hands, to be watched and wielded as one vast interest for all the South—with forces never divided, and purposes never conflictive—with a spurious, negro- hating religion universally diffused, and everywhere ready to shield it from harm—with a selfish, sordid, divided North, long since bereft of its manhood, to cajole, bribe and intimidate—with its foot planted on two-thirds of our vast national domains, and there unquestioned, absolute and bloody in its sway—with the terrible strength and boundless resources of the whole country at its command—it cannot be otherwise than that the Slave Power-will consummate its diabolical purposes to the uttermost. The Northwest Territory, Nebraska, Mexico, Cuba, Hayti, the Sandwich Islands, and colonial possessions in the tropics—to seize and subjugate these to its accursed reign, and ultimately to re-establish the foreign Slave Trade as a lawful commerce, are among its settled designs. It is not a question of probabilities, but of time. And whom will a just God hold responsible for all these results? All who despise and persecute men on account of their complexion; all who endorse a slaveholding religion as genuine; all who give the right hand of Christian fellowship to men whose hands are stained with the blood of the slave? all who regard material prosperity as paramount to moral integrity, and the law of the land as above the law of God; all who are either hostile or indifferent to the Anti-Slavery movement; and all who advocate the necessity of making compromises with the Slave Power, in order that the Union may receive no detriment. In itself, Slavery has no resources and no strength. Isolated and alone, it could not stand an hour; and, therefore, further aggression and conquest would be impossible. Says the Editor of the Marysville (Tenn.) Intelligencer, in an article on the character and condition of the slave population: “We of the South are emphatically surrounded by a dangerous class of beings—degraded, stupid savages—who, if they could but once entertain the idea that immediate and unconditional death would not be their portion, would re-enact the St. Domingo tragedy. But the consciousness, with all their stupidity, that a tenfold force, superior in discipline, if not in barbarity, would gather from the four corners of the United States and slaughter them, keeps them in subjection. But, to the non-slaveholding States, particularly, we are indebted for a permanent safeguard against insurrection. Without their assistance, the white population of the South would be too weak to quiet that insane desire for liberty which is ever ready to act itself out with every rational creature.” In the debate in Congress on the resolution to censure John Quincy Adams, for presenting a petition for the dissolution of the Union, Mr. Underwood, of Kentucky, said: “They (the South) were the weaker portion, were in the minority. The North could do what they pleased with them; they could adopt their own measures. All he asked was, that they would let the South know what those measures were. One thing he knew well; that State, which he in part represented, had perhaps a deeper interest in this subject than any other, except Maryland and a small portion of Virginia. And why? Because he knew that to dissolve the Union, and separate the different States composing the confederacy, making the Ohio River and the Mason and Dixon's line the boundary line, he knew as soon as that was done, Slavery was done in Kentucky, Maryland and a large portion of Virginia, and it would extend to all the States South of this line. The dissolution of the Union was the dissolution of Slavery. It has been the common practice for Southern men to get up on this floor, and 33 say, ‘Touch this subject, and we will dissolve this Union as a remedy.’ Their remedy was the destruction of the thing which they wished to save, and any sensible man could see it. If the Union was dissolved into two parts, the slave would cross the line, and then turn round and curse the master from the other shore.” The declaration of Mr. Underwood as to the entire dependence of the slave masters on the citizens of the nominally Free States to guard their plantations, and secure them against desertion, is substantially confirmed by Thomas D. Arnold, of Tennessee, who, in a speech on the same subject, assures us that they are equally dependent on the North for personal protection against their slaves. In assigning his reasons for adhering to the Union, Mr. Arnold makes use of the following language: “The Free States had a majority of 44 in that House. Under the new census, they would have 53. The cause of the slaveholding States was getting weaker and weaker, and what were they to do? He would ask his Southern friends what the South had to rely on, if the Union were dissolved? Suppose the dissolution could be peaceably effected (if that did not involve a contradiction in terms), what had the South to depend upon? All the crowned heads were against her. A million of slaves were ready to rise and strike for freedom at the first tap of the drum. If they were cut loose from their friends at the North (friends that ought to be, and without them, the South had no friends), whither were they to look for protection? How were they to sustain an assault from England or France, with the cancer at their vitals? The more the South reflected, the more clearly she must see that she has a deep and vital interest in maintaining the Union.” These witnesses can neither be impeached nor ruled out of Court, and their testimony is true. While, therefore, the Union is preserved, I see no end 34 to the extension or perpetuity of Chattel Slavery—no hope for peaceful deliverance of the millions who are clanking their chains on our blood-red soil. Yet I know that God reigns, and that the slave system contains within itself the elements of destruction. But how long it is to curse the earth, and desecrate his image, he alone foresees. It is frightful to think of the capacity of a nation like this to commit sin, before the measure of its iniquities be filled, and the exterminating judgments of God overtake it. For what is left us but “a fearful looking for of judgment and fiery indignation”? Or is God but a phantom, and the Eternal Law but a figment of the imagination? Has an everlasting divorce been effected between cause and effect, and is it an absurd doctrine that, as a nation sows, so shall it also reap? “Wherefore, hear the word of the Lord, ye scornful men that rule this people: Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore, thus saith the Lord God, Judgment will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place: And your covenant with death shall be annulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.” These are solemn times. It is not a struggle for 35 national salvation; for the nation, as such, seems doomed beyond recovery. The reason why the South rules, and the North falls prostrate in servile terror, is simply this: With the South, the preservation of Slavery is paramount to all other considerations—above party success, denominational unity, pecuniary interest, legal integrity, and constitutional obligation. With the North, the preservation of the Union is placed above all other things—above honour, justice, freedom, integrity of soul, the Decalogue and the Golden Rule—the Infinite God himself. All these she is ready to discard for the Union. Her devotion to it is the latest and the most terrible form of idolatry. She has given to the Slave Power a carte blanche, to be filled as it may dictate—and if, at any time, she grows restive under the yoke, and shrinks back aghast at the new atrocity contemplated, it is only necessary for that Power to crack the whip of Disunion over her bead, as it has done again and again, and she will cower and obey like a plantation slave—for has she not sworn that she will sacrifice everything in heaven and on earth, rather than the Union? What then is to be done? Friends of the slave, the question is not whether by our efforts we can abolish Slavery, speedily or remotely—for duty is ours, the result is with God; but whether we will go with the multitude to do evil, sell our birthright for a mess of pottage, cease to cry aloud and spare not, and remain in Babylon when the command of God is, “Come out of her, my people, that ye be not partakers 36 of her sins, and that ye receive not of her plagues.” Let us stand in our lot, “and having done all, to stand.” At least, a remnant shall be saved. Living or dying, defeated or victorious, be it ours to exclaim, “No compromise with Slavery! Liberty for each, for all, forever! Man above all institutions! The supremacy of God over the whole earth! Source: https://tile.loc.gov/storage-services/service/rbc/rbaapc/11000/11000.pdf