“Fellow-Citizens:—I am here, to-night, partly by the invitation of some of you, and partly by my own inclination. Two weeks ago Judge Douglas spoke here, on the several subjects of Kansas, the Dred Scott decision, and Utah. I listened to the speech at the time, and have read the report of it since. It was intended to controvert opinions which I think just, and to assail (politically, not personally) those men who, in common with me, entertain those opinions. For this reason I wished then, and still wish to make some answer to it which I now take the opportunity of doing.
“I begin with Utah. If it prove to be true, as is probable, that the people of Utah are in open rebellion against the United States, then Judge Douglas is in favor of repealing their territorial organization, and attaching them to the adjoining States for judicial purposes. I say, too, if they are in rebellion, they ought to be somehow coerced to obedience; and I am not now prepared to admit or deny, that the Judge’s mode of coercing them is not as good as any. The Republicans can fall in with it, without taking back any thing they have ever said. To be sure, it would be a considerable backing down by Judge Douglas, from his much vaunted doctrine of self-government for the territories; but this is only additional proof of what was very plain from the beginning, that that doctrine was a mere deceitful pretence for the benefit of slavery. Those who could not see that much in the Nebraska act itself, which forced Governors, and Secretaries, and Judges on the people of the territories, without their choice or consent, could not be made to see, though one should rise from the dead.
“But in all this, it is very plain the Judge evades the only question the Republicans have ever pressed upon the Democracy in regard to Utah. That question the Judge well knew to be this: ‘If the people of Utah shall peacefully form a State Constitution tolerating polygamy, will the Democracy admit them into the Union?’ There is nothing in the United States Constitution or law against polygamy; and why is it not a part of the Judge’s ‘sacred right of self-government’ for the people to have it, or rather to keep it, if they choose? These questions, so far as I know, the Judge never answers. It might involve the Democracy to answer them either way and they go unanswered.
“As to Kansas. The substance of the Judge’s speech on Kansas, is an effort to put the Free State men in the wrong for not voting at the election of delegates to the Constitutional Convention. He says: ‘There is every reason to hope and believe that the law will be fairly interpreted and impartially executed, so as to insure to every bona fide inhabitant the free and quiet exercise of the elective franchise.’
“It appears extraordinary that Judge Douglas should make such a statement. He knows that, by the law, no one can vote who has not been registered; and he knows that the Free State men place their refusal to vote on the ground that but few of them have been registered. It is possible this is not true, but Judge Douglas knows it is asserted to be true in letters, newspapers, and public speeches, and borne by every mail, and blown by every breeze to the eyes and ears of the world. He knows it is boldly declared, that the people of many whole counties, and many whole neighborhoods in others, are left unregistered; yet he does not venture to contradict the declaration, or to point out how they can vote without being registered; but he just slips along, not seeming to know there is any such question of fact, and complacently declares, ‘There is every reason to hope and believe that the law will be fairly and impartially executed, so as to insure to every bona fide inhabitant the free and quiet exercise of the elective franchise.’
“I readily agree that if all had a chance to vote, they ought to have voted. If, on the contrary, as they allege, and Judge Douglas ventures not particularly to contradict, few only of the Free State men had a chance to vote, they were perfectly right in staying from the polls in a body.
“By the way, since the Judge spoke, the Kansas election has come off. The Judge expressed his confidence that all the Democrats in Kansas would do their duty—including ‘Free State Democrats’ of course. The returns received here, as yet, are very incomplete; but, so far as they go, they indicate that only about one-sixth of the registered voters, have really voted; and this, too, when not more, perhaps, than one-half of the rightful voters have been registered, thus showing the thing to have been altogether the most exquisite farce ever enacted. I am watching with considerable interest, to ascertain what figure ‘the Free State Democrats’ cut in the concern. Of course they voted—all Democrats do their duty—and of course they did not vote for Slave State candidates. We soon shall know how many delegates they elected, how many candidates they have pledged to a free State, and how many votes were cast for them.
“Allow me to barely whisper my suspicion, that there were no such things in Kansas as ‘Free State Democrats’—that they were altogether mythical, good only to figure in newspapers and speeches in the free States. If there should prove to be one real, living free State Democrat in Kansas, I suggest that it might be well to catch him, and stuff and preserve his skin, as an interesting specimen of that soon to be extinct variety of the genus Democrat.
“And now, as to the Dred Scott decision. That decision declares two propositions—first, that a negro cannot sue in the United States Courts; and secondly, that Congress can not prohibit slavery in the Territories. It was made by a divided court—dividing differently on the different points. Judge Douglas does not discuss the merits of the decision, and in that respect, I shall follow his example, believing I could no more improve upon McLean and Curtis, than he could on Taney.
“He denounces all who question the correctness of that decision, as offering violent resistance to it. But who resists it? Who has, in spite of the decision, declared Dred Scott free, and resisted the authority of his master over him?
“Judicial decisions have two uses—first, to absolutely determine the case decided; and secondly to indicate to the public how other similar cases will be decided when they arise. For the latter use, they are called ‘precedents’ and ‘authorities.’
“We believe as much as Judge Douglas (perhaps more) in obedience to, and respect for the judicial department of Government. We think its decisions on Constitutional questions, when fully settled, should control, not only the particular cases decided, but the general policy of the country subject to be disturbed only by amendments of the Constitution, as provided in that instrument itself. More than this would be revolution. But we think the Dred Scott decision is erroneous. We know the court that made it has often overruled its own decisions, and we shall do what we can to have it overrule this. We offer no resistance to it.
“Judicial decisions are of greater or less authority as precedents, according to circumstances. That this should be so, accords both with common sense, and the customary understanding of the legal profession.
“If this important decision had been made by the unanimous concurrence of the judges, and without any apparent partisan bias, and in accordance with legal public expectation, and with the steady practice of the departments, throughout our history, and had been in no part based on assumed historical facts which are not really true; or, if wanting in some of these, it had been before the court more than once, and had there been affirmed and re-affirmed through a course of years, it then might be, perhaps would be, factious, nay, even revolutionary, not to acquiesce in it as a precedent.
“But when, as is true, we find it wanting in all these claims to the public confidence, it is not resistance, it is not factious, it is not even disrespectful, to treat it as not having yet quite established a settled doctrine for the country. But Judge Douglas considers this view awful. Hear him:
“‘The courts are the tribunals prescribed by the Constitution and created by the authority of the people to determine, expound, and enforce the law. Hence, whoever resists the final decision of the highest judicial tribunal, aims a deadly blow to our whole Republican system of government—a blow which, if successful, would place all our rights and liberties at the mercy of passion, anarchy and violence. I repeat, therefore, that if resistance to the decisions of the Supreme Court of the United States, in a matter like the points decided in the Dred Scott case, clearly within their jurisdiction as defined by the Constitution, shall be forced upon the country as a political issue, it will become a distinct and naked issue between the friends and enemies of the Constitution—the friends and enemies of the supremacy of the laws.’
“Why, this same Supreme Court once decided a national bank to be Constitutional; but General Jackson, as President of the United States, disregarded the decision, and vetoed a bill for a re-charter, partly on Constitutional ground, declaring that each public functionary must support the Constitution, ‘as he understands it.’ But hear the General’s own words. Here they are, taken from his veto message:
“‘It is maintained by the advocates of the bank, that its Constitutionality, in all its features, ought to be considered as settled by precedent, and by the decision of the Supreme Court. To this conclusion I can not assent. Mere precedent is a dangerous source of authority, and should not be regarded as deciding questions of Constitutional power, except where the acquiescence of the people and the States can be considered as well settled. So far from this being the case on this subject, an argument against the bank might be based on precedent. One Congress, in 1791, decided in favor of a bank; another, in 1811, decided against it. One Congress, in 1815, decided against a bank; another, in 1816, decided in its favor. Prior to the present Congress, therefore, the precedents drawn from that source were equal. If we resort to the States, the expression of legislative, judicial, and executive opinions against the bank have been probably to those in its favor as four to one. There is nothing in precedent, therefore, which, if its authority were admitted, ought to weigh in favor of the act before me.’
“I drop the quotations merely to remark, that all there ever was, in the way of precedent up to the Dred Scott decision, on the points therein decided, had been against that decision. But hear General Jackson further:
“‘If the opinion of the Supreme Court covered the whole ground of this act, it ought not to control the co-ordinate authorities of this Government. The Congress, the Executive and the Court, must each for itself be guided by its own opinion of the Constitution. Each public officer, who takes an oath to support the Constitution, swears that he will support it as he understands it, and not as it is understood by others.’
“Again and again have I heard Judge Douglas denounce that bank decision, and applaud General Jackson for disregarding it. It would be interesting for him to look over his recent speech, and see how exactly his fierce philippics against us for resisting Supreme Court decisions, fall upon his own head. It will call to mind a long and fierce political war in this country, upon an issue which, in his own language, and, of course, in his own changeless estimation, was ‘a distinct issue between the friends and the enemies of the Constitution,’ and in which war he fought in the ranks of the enemies of the Constitution.
“I have said, in substance, that the Dred Scott decision was, in part, based on assumed historical facts which were not really true, and I ought not to leave the subject without giving some reasons for saying this; I, therefore, give an instance or two, which I think fully sustain me. Chief Justice Taney, in delivering the opinion of the majority of the Court, insists at great length, that negroes were no part of the people who made, or for whom was made, the Declaration of Independence, or the Constitution of the United States.
“On the contrary, Judge Curtis, in his dissenting opinion, shows that in five of the then thirteen States, to wit: New Hampshire, Massachusetts, New York, New Jersey, and North Carolina, free negroes were voters, and, in proportion to their numbers, had the same part in making the Constitution that the white people had. He shows this with so much particularity as to leave no doubt of its truth; and as a sort of conclusion on that point, holds the following language:
“‘The constitution was ordained and established by the people of the United States, through the action, in each State, of those persons who were qualified by its laws to act thereon in behalf of themselves and all other citizens of the State. In some of the States, as we have seen, colored persons were among those qualified by law to act on the subject. These colored persons were not only included in the body of ‘the people of the United States,’ by whom the Constitution was ordained and established; but in at least five of the States they had the power to act, and, doubtless, did act, by their suffrages, upon the question of its adoption.’
“Again, Chief Justice Taney says: ‘It is difficult, at this day to realize the state of public opinion in relation to that unfortunate race, which prevailed in the civilized and enlightened portions of the world at the time of the Declaration of Independence, and when the Constitution of the United States was framed and adopted.’ And again, after quoting from the Declaration, he says: ‘The general words above quoted would seem to include the whole human family, and if they were used in a similar instrument at this day, would be so understood.’
“In these the Chief Justice does not directly assert, but plainly assumes, as a fact, that the public estimate of the black man is more favorable now than it was in the days of the Revolution. This assumption is a mistake. In some trifling particulars, the condition of that race has been ameliorated; but as a whole, in this country, the change between then and now is decidedly the other way; and their ultimate destiny has never appeared so hopeless as in the last three or four years. In two of the five States—New Jersey and North Carolina—that then gave the free negro the right of voting, the right has since been taken away; and in the third—New York—it has been greatly abridged; while it has not been extended, so far as I know, to a single additional State, though the number of the States has more than doubled. In those days, as I understand, masters could, at their own pleasure, emancipate their slaves; but since then such legal restraints have been made upon emancipation as to amount almost to prohibition. In those days ‘Legislatures held the unquestioned power to abolish slavery in their respective States; but now it is becoming quite fashionable for State Constitutions to withhold that power from the Legislatures. In those days by common consent, the spread of the black man’s bondage to the new countries was prohibited; but now, Congress decides that it will not continue the prohibition—and the Supreme Court decides that it could not if it would. In those days our Declaration of Independence was held sacred by all, and thought to include all; but now, to aid in making the bondage of the negro universal and eternal, it is assailed, sneered at, construed, hawked at, and torn, till, if its framers could rise from their graves, they could not at all recognize it. All the powers of earth seem rapidly combining against him. Mammon is after him; ambition follows, philosophy follows, and the theology of the day is fast joining the cry. They have him in his prison-house; they have searched his person, and left no prying instrument with him. One after another they have closed the heavy iron doors upon him; and now they have him, as it were, bolted in with a lock of a hundred keys, which can never be unlocked without the concurrence of every key; the keys in the hands of a hundred different men, and they scattered to a hundred different and distant places; and they stand musing as to what invention, in all the dominions of mind and matter, can be produced to make the impossibility of his escape more complete than it is.
“It is grossly incorrect to say or assume, that the public estimate of the negro is more favorable now than it was at the origin of the Government.
“Three years and a half ago, Judge Douglas brought forward his famous Nebraska bill. The country was at once in a blaze. He scorned all opposition, and carried it through Congress. Since then he has seen himself superseded in a Presidential nomination, by one indorsing the general doctrine of his measure, but at the same time standing clear of the odium of its untimely agitation, and its gross breach of national faith; and he has seen that successful rival Constitutionally elected, not by the strength of friends, but by the division of his adversaries, being in a popular minority of nearly four hundred thousand votes. He has seen his chief aids in his own State, Shields and Richardson, politely speaking, successively tried, convicted, and executed, for an offence not their own, but his. And now he sees his own case, standing next on the docket for trial.
“There is a natural disgust, in the minds of nearly all white people, to the idea of an indiscriminate amalgamation of the white and black races; and Judge Douglas evidently is basing his chief hope upon the chances of his being able to appropriate the benefit of this disgust to himself. If he can, by much drumming and repeating, fasten the odium of that idea upon his adversaries, he thinks he can struggle through the storm. He, therefore, clings to this hope, as a drowning man to the last plank. He makes an occasion for lugging it in from the opposition to the Dred Scott decision. He finds the Republicans insisting that the Declaration of Independence includes ALL men, black as well as white, and forthwith he boldly denies that it includes negroes at all, and proceeds to argue gravely that all who contend it does do so only because they want to vote, eat and sleep, and marry with negroes. He will have it that they can not be consistent else. Now, I protest against the counterfeit logic which concludes that because I do not want a black woman for a slave I must necessarily want her for a wife. I need not have her for either. I can just leave her alone. In some respects she certainly is not my equal; but in her natural right to eat the bread she earns with her own hands, without asking leave of any one else, she is my equal, and the equal of all others.
“Chief Justice Taney, in his opinion in the Dred Scott case, admits that the language of the Declaration is broad enough to include the whole human family; but he and Judge Douglas argue that the authors of that instrument did not intend to include negroes, by the fact that they did not at once actually place them on an equality with the whites. Now, this grave argument comes to just nothing at all, by the other fact, that they did not at once, or ever afterward, actually place all white people on an equality with one another. And this is the staple argument of both the Chief Justice and the Senator for doing this obvious violence to the plain, unmistakable language of the Declaration.
“I think the authors of that notable instrument intended to include all men, but they did not intend to declare all men equal in all respects. They did not mean to say all were equal in color, size, intellect, moral developments, or social capacity. They defined with tolerable distinctness in what respects they did consider all men created equal—equal with ‘certain inalienable rights, among which are life, liberty, and the pursuit of happiness.’ This they said, and this meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit.”
*****
SPEECH IN REPLY TO SENATOR DOUGLAS.
(At Chicago, on the evening of July 10, 1858.)
“My Fellow-Citizens: On yesterday evening, upon the occasion of the reception given to Senator Douglas, I was furnished with a seat very convenient for hearing him, and was otherwise very courteously treated by him and his friends, for which I thank him and them. During the course of his remarks my name was mentioned in such a way as, I suppose, renders it at least not improper that I should make some sort of reply to him. I shall not attempt to follow him in the precise order in which he addressed the assembled multitude upon that occasion, though I shall perhaps do so in the main.
“There was one question to which he asked the attention of the crowd, which I deem of somewhat less importance—at least of propriety for me to dwell upon—than the others, which he brought in near the close of his speech, and which I think it would not be entirely proper for me to omit attending to, and yet if I were not to give some attention to it now, I should probably forget it altogether. While I am upon this subject, allow me to say that I do not intend to indulge in that inconvenient mode sometimes adopted in public speaking, of reading from documents; but I shall depart from that rule so far as to read a little scrap from his speech, which notices this first topic of which I shall speak—that is, provided I can find it in the paper. [Examines the morning’s paper.]
“‘I have made up my mind to appeal to the people against the combination that has been made against me! the Republican leaders having formed an alliance, an unholy and unnatural alliance, with a portion of unscrupulous federal office-holders. I intend to fight that allied army wherever I meet them. I know they deny the alliance, but yet these men who are trying to divide the Democratic party for the purpose of electing a Republican Senator in my place, are just as much the agents and tools of the supporters of Mr. Lincoln. Hence I shall deal with this allied army just as the Russians dealt with the allies at Sebastopol—that is, the Russians did not stop to inquire, when they fired a broadside, whether it hit an Englishman, a Frenchman, or a Turk. Nor will I stop to inquire, nor shall I hesitate, whether my blows shall hit these Republican leaders or their allies, who are holding the federal offices and yet acting in concert with them.’
“Well, now, gentlemen, is not that very alarming? Just to think of it! right at the outset of his canvass, I, a poor, kind, amiable, intelligent gentleman, I am to be slain in this way. Why, my friends, the Judge, is not only, as it turns out, not a dead lion, nor even a living one—he is the rugged Russian Bear!
“But if they will have it—for he says that we deny it—that there is any such alliance as he says there is—and I don’t propose hanging very much upon this question of veracity—but if he will have it that there is such an alliance—that the Administration men and we are allied, and we stand in the attitude of English, French and Turk, he occupying the position of the Russian, in that case, I beg that he will indulge us while we barely suggest to him that these allies took Sebastopol.
“Gentlemen, only a few more words as to this alliance. For my part, I have to say, that whether there be such an alliance, depends, so far as I know, upon what may be a right definition of the term alliance. If for the Republican party to see the other great party to which they are opposed divided among themselves, and not try to stop the division and rather be glad of it—if that is an alliance, I confess I am in; but if it is meant to be said that the Republicans had formed an alliance going beyond that, by which there is contribution of money or sacrifice of principle on the one side or the other so far as the Republican party is concerned, if there be any such thing, I protest that I neither know any thing of it, nor do I believe it. I will, however, say—as I think this branch of the argument is lugged in—I would, before I leave it, state, for the benefit of those concerned, that one of those same Buchanan men did once tell me of an argument that he made for his opposition to Judge Douglas. He said that a friend of our Senator Douglas had been talking to him, and had among other things said to him: ‘Why, you don’t want to beat Douglas?’ ‘Yes,’ said he, ‘I do want to beat him, and I will tell you why. I believe his original Nebraska Bill was right in the abstract, but it was wrong in the time that it was brought forward. It was wrong in the application to a Territory in regard to which the question had been settled; it was brought forward in a time when nobody asked him; it was tendered to the South when the South had not asked for it, but when they could not well refuse it; and for this same reason he forced that question upon our party; it has sunk the best men all over the nation, everywhere; and now when our President, struggling with the difficulties of this man’s getting up, has reached the very hardest point to turn in the case, his deserts him, and I am for putting him where he will trouble us no more.’
“Now, gentlemen, that is not my argument—that is not my argument at all. I have only been stating to you the argument of a Buchanan man. You will judge if there is any force in it.
“Popular sovereignty! everlasting popular sovereignty! Let us for a moment inquire into this vast matter of popular sovereignty. What is popular sovereignty? We recollect that in an early period in the history of this struggle, there was another name for the same thing—Squatter Sovereignty. It was not exactly Popular Sovereignty, but Squatter Sovereignty. What do those terms mean? What do those terms mean when used now? And vast credit is taken by our friend, the Judge, in regard to his support of it, when he declares the last years of his life have been, and all the future years of his life shall be, devoted to this matter of popular sovereignty. What is it? Why it is the sovereignty of the people! What was Squatter Sovereignty? I suppose if it had any significance at all it was the right of the people to govern themselves, to be sovereign in their own affairs while they were squatted down in a country not their own, while they had squatted on a Territory that did not belong to them, in the sense that a State belongs to the people who inhabit it—when it belonged to the nation—such right to govern themselves was called ‘Squatter Sovereignty.’
“Now I wish you to mark. What has become of that Squatter Sovereignty? What has become of it? Can you get any body to tell you now that the people of a Territory have any authority to govern themselves, in regard to this mooted question of slavery, before they form a State Constitution? No such thing at all, although there is a general running fire, and although there has been a hurrah made in every speech on that side, assuming that policy had given the people of a Territory the right to govern themselves upon this question; yet the point is dodged. To-day it has been decided—no more than a year ago it was decided by the Supreme Court of the United States, as is insisted upon to-day, that the people of a Territory have no right to exclude slavery from a Territory, that if any one man chooses to take slaves into a Territory, all of the rest of the people have no right to keep them out. This being so, and this decision being made one of the points that the Judge approved, and one in the approval of which he says he means to keep me down—put me down I should not say, for I have never been up. He says he is in favor of it, and sticks to it, and expects to win his battle on that decision, which says that there is no such thing as Squatter Sovereignty; but that any one man may take slaves into a Territory, and all the other men in the Territory may be opposed to it, and yet by reason of the Constitution they can not prohibit it. When that is so, how much is left of this vast matter of Squatter Sovereignty I should like to know? [A voice—‘It is all gone.’]
“When we get back, we get to the point of the right of the people to make a Constitution. Kansas was settled, for example, in 1854. It was a Territory yet, without having formed a Constitution, in a very regular way, for three years. All this time negro slavery could be taken in by any few individuals, and by that decision of the Supreme Court, which the Judge approves, all the rest of the people can not keep it out; but when they come to make a Constitution they may say they will not have slavery. But it is there; they are obliged to tolerate it some way, and all experience shows it will be so—for they will not take negro slaves and absolutely deprive the owners of them. All experience shows this to be so. All that space of time that runs from the beginning of the settlement of the Territory until there is sufficiency of people to make a State Constitution—all that portion of time popular sovereignty is given up. The seal is absolutely put down upon it by the Court decision, and Judge Douglas puts his on the top of that, yet he is appealing to the people to give him vast credit for his devotion to popular sovereignty.
“Again, when we get to the question of the right of the people to form a State Constitution as they please, to form it with slavery or without slavery—if that is any thing new, I confess I don’t know it. Has there ever been a time when any body said that any other than the people of a Territory itself should form a Constitution? What is now in it that Judge Douglas should have fought several years of his life, and pledge himself to fight all the remaining years of his life for? Can Judge Douglas find any body on earth that said that any body else should form a Constitution for a people? [A voice, ‘Yes.’] Well, I should like you to name him; I should like to know who he was. [Same voice, ‘John Calhoun.’]
“No, Sir, I never heard of even John Calhoun saying such a thing. He insisted on the same principle as Judge Douglas; but his mode of applying it in fact, was wrong. It is enough for my purpose to ask this crowd, when ever a Republican said any thing against it? They never said any thing against it, but they have constantly spoken for it; and whosoever will undertake to examine the platform, and the speeches of responsible men of the party, and of irresponsible men, too, if you please, will be unable to find one word from anybody in the Republican ranks, opposed to that Popular Sovereignty which Judge Douglas thinks that he has invented. I suppose that Judge Douglas will claim in a little while, that he is the inventor of the idea that the people should govern themselves; that nobody ever thought of such a thing until he brought it forward. We do remember, that in that old Declaration of Independence, it is said that ‘We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.’ There is the origin of the Popular Sovereignty. Who, then, shall come in at this day and claim that he invented it”?
After referring, in appropriate terms, to the credit claimed by Douglas for defeating the Lecompton policy, Mr. Lincoln proceeds:
“I defy you to show a printed resolution passed in a Democratic meeting—I take it upon myself to defy any man to show a printed resolution of a Democratic meeting, large or small, in favor of Judge Trumbull, or any of the five to one Republican who beat the bill. Every thing must be for the Democrats! They did every thing, and the five to the one that really did the thing, they snub over, and they do not seem to remember that they have an existence upon the face of the earth.
“Gentlemen, I fear that I shall become tedious. I leave this branch of the subject to take hold of another. I take up that part of Judge Douglas’s speech in which he respectfully attended to me.
“Judge Douglas made two points upon my recent speech at Springfield. He says they are to be the issues of this campaign. The first one of these points he bases upon the language in a speech which I delivered at Springfield, which I believe I can quote correctly from memory. I said there that ‘we are now far on in the fifth year since a policy was instituted for the avowed object, and with the confident promise of putting an end to slavery agitation; under the operation of that policy, that agitation had not only not ceased, but had constantly augmented. I believe it will not cease until a crisis shall have been reached and passed. A house divided against itself can not stand. I believe this Government can not endure permanently half slave and half free. I do not expect the Union to be dissolved’—I am quoting from my speech—‘I do not expect the house to fall, but I do expect it will cease to be divided. It will come all one thing or the other. Either the opponents of slavery will arrest the spread of it, and place it where the public mind shall rest in the belief that it is in the course of ultimate extinction, or its advocates will push it forward until it shall have become alike lawful in all the States, North as well as South.’
“In this paragraph which I have quoted in your hearing, and to which I ask the attention of all, Judge Douglas thinks he discovers great political heresy. I want your attention particularly to what he has inferred from it. He says I am in favor of making all the States of this Union uniform in all their internal regulations; that in all their domestic concerns I am in favor of making them entirely uniform. He draws this inference from the language I have quoted to you. He says that I am in favor of making war by the North upon the South for the extinction of slavery; that I am also in favor of inviting, as he expresses it, the South to a war upon the North, for the purpose of nationalizing slavery. Now, it is singular enough, if you will carefully read that passage over, that I did not say that I was in favor of any thing in it. I only said what I expected would take place. I made a prediction only—it may have been a foolish one perhaps. I did not even say that I desired that slavery should be put in course of ultimate extinction. I do say so now, however, so there need be no longer any difficulty about that. It may be written down in the next speech.
“Gentlemen, Judge Douglas informed you that this speech of mine was probably carefully prepared. I admit that it was. I am not master of language; I have not a fine education; I am not capable of entering into a disquisition upon dialects, as I believe you call it; but I do not believe the language I employed bears any such construction as Judge Douglas puts upon it. But I don’t care about a quibble in regard to words. I know what I meant, and I will not leave this crowd in doubt, if I can explain it to them, what I really meant in the use of that paragraph.
“I am not, in the first place, unaware that this Government has endured eighty-two years, half slave and half free. I know that. I am tolerably well acquainted with the history of the country, and I know that it has endured eighty-two years, half slave and half free. I believe—and that is what I meant to allude to there—I believe it has endured, because during all that time, until the introduction of the Nebraska bill, the public mind did rest all the time in the belief that slavery was in course of ultimate extinction. That was what gave us the rest that we had through that period of eighty-two years; at least, so I believe. I have always hated slavery, I think, as much as any Abolitionist. I have been an Old Line Whig. I have always hated it, but I have always been quiet about it until this new era of the introduction of the Nebraska Bill began. I always believed that everybody was against it, and that it was in course of ultimate extinction. [Pointing to Mr. Browning, who stood near by:] Browning thought so; the great mass of the Nation have rested in the belief that slavery was in the course of ultimate extinction. They had reason so to believe.
“The adoption of the Constitution and its attendant history led the people to believe so; and that such was the belief of the framers of the Constitution itself. Why did those old men, about the time of the adoption of the Constitution, decree that slavery should not go into the new territory, where it had not already gone? Why declare that within twenty years the African slave-trade, by which slaves are supplied, might be cut off by Congress? Why were all these acts? I might enumerate more of such acts—but enough. What were they but a clear indication that the framers of the Constitution intended and expected the ultimate extinction of that institution? And now, when I say, as I said in this speech that Judge Douglas has quoted from, when I say that I think the opponents of slavery will resist the further spread of it, and place it where the public mind shall rest with the belief that it is in course of ultimate extinction, I only mean to say, that they will place it where the founders of this Government originally placed it.
“I have said a hundred times, and I have no inclination to take it back, that I believe there is no right, and ought to be no inclination in the people of the free States to enter into the slave States, and to interfere with the question of slavery at all. I have said that always. Judge Douglas has heard me say it—if not quite a hundred times, at least as good as a hundred times; and when it is said that I am in favor of interfering with slavery where it exists, I know that it is unwarranted by any thing I have ever intended, and, as I believe, by any thing I have ever said. If, by any means, I have ever used language which could fairly be so construed (as, however, I believe I never have), I now correct it.
“So much, then, for the inference that Judge Douglas draws, that I am in favor of setting the sections at war with one another. I know that I never meant any such thing, and I believe that no fair mind can infer any such thing from any thing I have ever said.
“Now in relation to his inference that I am in favor of a general consolidation of all the local institutions of the various States. I will attend to that for a little while, and try to inquire, if I can, how on earth it could be that any man could draw such an inference from any thing I said. I have said, very many times, in Judge Douglas’s hearing, that no man believed more than I in the principle of self-government; that it lies at the bottom of all my ideas of just government, from beginning to end. I have denied that his use of that term applies properly. But for the thing itself, I deny that any man has ever gone ahead of me in his devotion to the principle, whatever he may have done in efficiency in advocating it. I think that I have said it in your hearing—that I believe each individual is naturally entitled to do as he pleases with himself and with the fruit of his labor, so far as it in no wise interferes with any other man’s rights—that each community, as a State, has a right to do exactly as it pleases with all the concerns within that State that interfere with the right of no other State, and that the General Government, upon principle, has no right to interfere with any thing other than that general class of things that does concern the whole. I have said that at all times. I have said as illustrations, that I do not believe in the right of Illinois to interfere with the cranberry laws of Indiana, the oyster laws of Virginia, or the liquor laws of Maine. I have said these things over and over again, and I repeat them here as my sentiments....
“So much then as to my disposition—my wish—to have all the State Legislatures blotted out, and to have one consolidated government, and a uniformity of domestic regulations in all the States; by which I suppose it is meant, if we raise corn here, we must make sugar-cane grow here too, and we must make those which grow North grow in the South. All this I suppose he understands I am in favor of doing. Now, so much for all this nonsense—for I must call it so. The Judge can have no issue with me on a question of established uniformity in the domestic regulations of the States.
“A little now on the other point—the Dred Scott decision. Another of the issues he says that is to be made with me, is upon his devotion to the Dred Scott decision, and my opposition to it.
“I have expressed heretofore, and I now repeat my opposition to the Dred Scott decision, but I should be allowed to state the nature of that opposition, and I ask your indulgence while I do so. What is fairly implied by the term Judge Douglas has used, ‘resistance to the decision?’ I do not resist it. If I wanted to take Dred Scott from his master, I would be interfering with property, and that terrible difficulty that Judge Douglas speaks of, of interfering with property would arise. But I am doing no such thing as that, but all that I am doing is refusing to obey it as a political rule. If I were in Congress, and a vote should come up on a question whether slavery should be prohibited in a new Territory, in spite of the Dred Scott decision, I would vote that it should.
“That is what I would do. Judge Douglas said last night, that before the decision he might advance his opinion, and it might be contrary to the decision when it was made; but after it was made he would abide by it until it was reversed. Just so! We let this property abide by the decision, but we will try to reverse that decision. [Loud applause.] We will try to put it where Judge Douglas will not object, for he says he will obey it until it is reversed. Some body has to reverse that decision, since it was made, and we mean to reverse it, and we mean to do it peaceably.
“What are the uses of decisions of courts? They have two uses. As rules of property they have two uses. First—they decide upon the question before the court. They decide in this case that Dred Scott is a slave. Nobody resists that. Not only that, but they say to everybody else, that persons standing just as Dred Scott stands, is as he is. That is, they say that when a question comes up upon another person, it will be so decided again unless the court decides in another way, unless the court overrules its decision. Well, we mean to do what we can to have the court decide the other way. That is one thing we mean to try to do.
“The sacredness that Judge Douglas throws around this decision, is a degree of sacredness that has never been before thrown around any other decision. I have never heard of such a thing. Why, decisions apparently contrary to that decision, or that good lawyers thought were contrary to that decision, have been made by that very court before. It is the first of the kind; it is an astonisher in legal history. It is a new wonder of the world. It is based upon falsehoods in the main as to the facts—allegation of facts upon which it stands are not facts at all in many instances, and no decision made on any question—the first instance of a decision made under so many unfavorable circumstances—thus placed, has ever been held by the profession as law, and it has always needed confirmation before the lawyers regarded it as settled law. But Judge Douglas will have it that all hands must take this extraordinary decision, made under these extraordinary circumstances, and give their vote in Congress in accordance with it, yield to it and obey it in every possible sense. Circumstances alter cases. Do not gentlemen here remember the case of that same Supreme Court, twenty-five or thirty years ago, deciding that a National Bank was Constitutional? I ask, if somebody does not remember that a National Bank was declared to be Constitutional? Such is the truth, whether it be remembered or not. The Bank charter ran out, and a re-charter was granted by Congress. That re-charter was laid before General Jackson. It was urged upon him, when he denied the Constitutionality of the Bank, that the Supreme Court had decided that it was Constitutional; and that General Jackson then said that the Supreme Court had no right to lay down a rule to govern a co-ordinate branch of the Government, the members of which had sworn to support the Constitution—that each member had sworn to support that Constitution as he understood it. I will venture here to say, that I have heard Judge Douglas say that he approved of General Jackson for that act. What has now become of all his tirade about ‘resistance to the Supreme Court?’ * * *
“We were often—more than once, at least—in the course of Judge Douglas’s speech last night, reminded that this Government was made for white men—that he believed it was made for white men. Well, that is putting it into a shape in which no one wants to deny it; but the Judge then goes into his passion for drawing inferences that are not warranted. I protest, now, and forever, against that counterfeit logic which presumes that because I did not want a negro woman for a slave, I do necessarily want her for a wife. My understanding is that I need not have her for either; but, as God made us separate, we can leave one another alone, and do one another much good thereby. There are white men enough to marry all the white women, and enough black men to marry all the black women, and in God’s name let them be so married. The Judge regales us with the terrible enormities that take place by the mixture of races; that is the inferior race bears the superior down. Why, Judge, if you do not let them get together in the Territories they won’t mix there.
“Now, it happens that we meet together once every year, some time about the Fourth of July, for some reason or other. These Fourth of July gatherings I suppose have their uses. If you will indulge me, I will state what I suppose to be some of them.
“We are now a mighty nation; we are thirty, or about thirty millions of people, and we own and inhabit about one-fifteenth part of the dry land of the whole earth. We run our memory back over the pages of history for about eighty-two years, and we discover that we were then a very small people in point of numbers, vastly inferior to what we are now, with a vastly less extent of country, with vastly less of every thing we deem desirable among men—we look upon the change as exceedingly advantageous to us and to our posterity, and we fix upon something that happened away back, as in some way or other being connected with this rise of posterity. We find a race of men living in that day whom we claim as our fathers and grandfathers; they were iron men; they fought for the principle that they were contending for; and we understood that by what they then did it has followed that the degree of prosperity which we now enjoy has come to us. We hold this annual celebration to remind ourselves of all the good done in this process of time, of how it was done and who did it, and how we are historically connected with it; and we go from these meetings in better humor with ourselves—we feel more attached the one to the other, and more firmly bound to the country we inhabit. In every way we are better men in the age, and race, and country in which we live, for these celebrations. But after we have done all this, we have not yet reached the whole. There is something else connected with it. We have, besides these—men descended by blood from our ancestors—those among us perhaps, half our people, who are not descendants at all of these men; they are men who have come from Europe—German, Irish, French, and Scandinavian—men that have come from Europe themselves, or whose ancestors have come hither and settled here, finding themselves our equals in all things. If they look back through this history to trace their connection with those days by blood, they find they have none; they cannot carry themselves back into that glorious epoch and make themselves feel that they are part of us; but when they look through that old Declaration of Independence, they find that those old men say that ‘we hold these truths to be self-evident, that all men are created equal,’ and then they feel that that moral sentiment, taught on that day, evidences their relation to those men, that it is the father of all moral principle in them, and that they have a right to claim it as though they were blood of the blood and flesh of the flesh of the men who wrote that Declaration, and so they are. That is the electric cord in that Declaration that links the hearts of patriotic and liberty-loving men together, that will link those patriotic hearts as long as the love of freedom exists in the minds of men throughout the world.
“Now, sirs, for the purpose of squaring things with this idea of ‘don’t care if slavery is voted up or voted down,’ for sustaining the Dred Scott decision, for holding that the Declaration of Independence did not mean any thing at all, we have Judge Douglas giving his exposition of what the Declaration of Independence means, and we have him saying that the people of America are equal to the people of England. According to his construction, you Germans are not connected with it. Now I ask you in all soberness, if all these things, if indulged in, if ratified, if confirmed and indorsed, if taught to our children and repeated to them, do not tend to rub out the sentiment of liberty in the country, and to transform this Government into a government of some other form. These arguments that are made, that the inferior race are to be treated with as much allowance as they are capable of enjoying; that as much is to be done for them as their condition will allow—what are these arguments? They are the arguments that Kings have made for enslaving the people in all ages of the world. You will find that all the arguments in favor of King-craft were of this class; they always bestrode the necks of the people, not that they wanted to do it, but because the people were better off for being ridden. That is their argument, and this argument of the Judge is the same old serpent that says: You work, and I eat, you toil and I will enjoy the fruits of it. Turn it whatever way you will—whether it come from the mouth of a King, an excuse for enslaving the people of his country, or from the mouth of men of one race as a reason for enslaving the men of another race, it is all the same old serpent, and I hold if that course of argumentation that is made for the purpose of convincing the public mind that we should not care about this, should be granted, it does not stop with the negro. I should like to know if, taking this old Declaration of Independence, which declares that all men are equal upon principle, you begin making exceptions to it, where you will stop? If one man says it does not mean a negro, why not another say it does not mean some other man? If that declaration is not the truth, let us get the statute book, in which we find it, and tear it out! Who is so bold as to do it? If it is not true, let us tear it out! [cries of ‘no, no,’]; let us stick to it then; let us stand firmly by it then.
“It may be argued that there are certain conditions that make necessities and impose them upon us, and to the extent that a necessity is imposed upon a man, he must submit to it. I think that was the condition in which we found ourselves when we established this Government. We had slaves among us; we could not get our Constitution unless we permitted them to remain in slavery; we could not secure the good we did secure if we grasped for more; and having, by necessity, submitted to that much, it does not destroy the principle that is the charter of our liberties. Let that charter stand as our standard.
“My friend has said to me that I am a poor hand to quote Scripture. I will try it again, however. It is said in one of the admonitions of our Lord: ‘As your Father in heaven is perfect, be ye also perfect.’ The Saviour, I suppose, did not expect that any human creature could be perfect as the Father in Heaven; but He said: ‘As your Father in Heaven is perfect, be ye also perfect.’ He set that up as a standard, and he who did most toward reaching that standard, attained the highest degree of moral perfection. So I say in relation to the principle that all men are created equal, let it be as nearly reached as we can. If we cannot give freedom to every creature, let us do nothing that will impose slavery upon any other creature. Let us then turn this Government back into the channel in which the framers of the Constitution originally placed it. Let us stand firmly by each other. If we do not do so we are turning in the contrary direction, that our friend Judge Douglas proposes—not intentionally—as working in the traces tends to make this one universal slave nation. He is one that runs in that direction, and as such I resist him.
“My friends, I have detained you about as long as I desired to do, and I have only to say, let us discard all this quibbling about this man and the other man—this race and that race and the other race being inferior, and therefore they must be placed in an inferior position—discarding our standard that we have left us. Let us discard all these things, and unite as one people throughout this land, until we shall once more stand up declaring that all men are created equal.
“My friends, I could not, without launching off upon some new topic, which would detain you too long, continue to-night. I thank you for this most extensive audience that you have furnished me to-night. I leave you, hoping that the lamp of liberty will burn in your bosoms until there shall no longer be a doubt that all men are created free and equal.”
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