slavery, which they would not abolish, was not evil, but good. They turned on the friends of colonization, and confidently demanded: "Why take black men from a civilized and Christian country, where their labor is a source of immense gain, and a power to control the markets of the world, and send them to a land of ignorance, idolatry, and indolence, which was the home of their forefathers, but not theirs? Slavery is a blessing. Were they not in their ancestral land naked, scarcely lifted above brutes, ignorant of the course of the sun, controlled by nature? And in their new abode have they not been taught to know the difference of the seasons, to plough, and plant, and reap, to drive oxen, to tame the horse, to exchange their scanty dialect for the richest of all the languages among men, and the stupid adoration of follies for the purest religion? And since slavery is good for the blacks, it is good for their masters, bringing opulence and the opportunity of educating a race. The slavery of the black is good in itself; he shall serve the white man forever." And nature, which better understood the quality of fleeting interest and passion, laughed as it caught the echo, "man" and "forever!"
A regular development of pretensions followed the new declaration with logical consistency. Under the old declaration every one of the States had retained, each for itself, the right of manumitting all slaves by an ordinary act of legislation; now the power of the people over servitude through their legislatures was curtailed, and the privileged class was swift in imposing legal and constitutional obstructions on the people themselves. The power of emancipation was narrowed or taken away. The slave might not be disquieted by education. There remained an unconfessed consciousness that the system of bondage was wrong, and a restless memory that it was at variance with the true American tradition; its safety was therefore to be secured by political organization. The generation that made the Constitution took care for the predominance of freedom in Congress by the ordinance of Jefferson; the new school aspired to secure for slavery an equality of votes in the Senate, and, while it hinted at an organic act that should concede to the collective South a veto power on national legislation, it assumed that each State separately had the right to revise and nullify laws of the United States, according to the discretion of its judgment.
The new theory hung as a bias on the foreign relations of the country; there could be no recognition of Hayti, nor even of the American colony of Liberia; and the world was given to understand that the establishment of free labor in Cuba would be a reason for wresting that island from Spain. Territories were annexed – Louisiana, Florida, Texas, half of Mexico; slavery must have its share in them all, and it accepted for a time a dividing line between the unquestioned domain of free labor and that in which involuntary labor was to be tolerated. A few years passed away, and the new school, strong and arrogant, demanded and received an apology for applying the Jefferson proviso to Oregon.
The application of that proviso was interrupted for three administrations, but justice moved steadily onward. In the news that the men of California had chosen freedom, Calhoun heard the knell of parting slavery, and on his death-bed he counselled secession. Washington, and Jefferson, and Madison had died despairing of the abolition of slavery; Calhoun died in despair at the growth of freedom. His system rushed irresistibly to its natural development. The death-struggle for California was followed by a short truce; but the new school of politicians, who said that slavery was not evil, but good, soon sought to recover the ground they had lost, and, confident of securing Kansas, they demanded that the established line in the Territories between freedom and slavery should be blotted out. The country, believing in the strength and enterprise and expansive energy of freedom, made answer, though reluctantly: "Be it so; let there be no strife between brethren; let freedom and slavery compete for the Territories on equal terms, in a fair field, under an impartial administration;" and on this theory, if on any, the contest might have been left to the decision of time.
The South started back in appalment from its victory, for it knew that a fair competition foreboded its defeat. But where could it now find an ally to save it from its own mistake? What I have next to say is spoken with no emotion but regret. Our meeting to-day is, as it were, at the grave, in the presence of eternity, and the truth must be uttered in soberness and sincerity. In a great republic, as was observed more than two thousand years ago, any attempt to overturn the state owes its strength to aid from some branch of the government. The Chief Justice of the United States, without any necessity or occasion, volunteered to come to the rescue of the theory of slavery; and from his court there lay no appeal but to the bar of humanity and history. Against the Constitution, against the memory of the nation, against a previous decision, against a series of enactments, he decided that the slave is property; that slave property is entitled to no less protection than any other property; that the Constitution upholds it in every Territory against any act of a local legislature, and even against Congress itself; or, as the President for that term tersely promulgated the saying, "Kansas is as much a slave State as South Carolina or Georgia; slavery, by virtue of the Constitution, exists in every Territory." The municipal character of slavery being thus taken away, and slave property decreed to be "sacred," the authority of the courts was invoked to introduce it by the comity of law into States where slavery had been abolished, and in one of the courts of the United States a judge pronounced the African slave-trade legitimate, and numerous and powerful advocates demanded its restoration.
Moreover, the Chief Justice, in his elaborate opinion, announced what had never been heard from any magistrate of Greece or Rome; what was unknown to civil law, and canon law, and feudal law, and common law, and constitutional law; unknown to Jay, to Rutledge, Ellsworth, and Marshall – that there are "slave races." The spirit of evil is intensely logical. Having the authority of this decision, five States swiftly followed the earlier example of a sixth, and opened the way for reducing the free negro to bondage; the migrating free negro became a slave if he but entered within the jurisdiction of a seventh; and an eighth, from its extent, and soil, and mineral resources, destined to incalculable greatness, closed its eyes on its coming, prosperity, and enacted, as by Taney's dictum it had the right to do, that every free black man who would live within its limits must accept the condition of slavery for himself and his posterity.
Only one step more remained to be taken. Jefferson and the leading statesmen of his day held fast to the idea that the enslavement of the African was socially, morally, and politically wrong. The new school was founded exactly upon the opposite idea; and they resolved, first, to distract the democratic party, for which the Supreme Court had now furnished the means, and then to establish a new government, with negro slavery for its corner-stone, as socially, morally, and politically right.
As the Presidential election drew on, one of the great traditional parties did not make its appearance; the other reeled as it sought to preserve its old position, and the candidate who most nearly represented its best opinion, driven by patriotic zeal, roamed the country from end to end to speak for union, eager, at least, to confront its enemies, yet not having hope that it would find its deliverance through him. The storm rose to a whirlwind; who should allay its wrath? The most experienced statesmen of the country had failed; there was no hope from those who were great after the flesh: could relief come from one whose wisdom was like the wisdom of little children?
The choice of America fell on a man born west of the Alleghanies, in the cabin of poor people of Hardin county, Kentucky – ABRAHAM LINCOLN.
His mother could read, but not write; his father could do neither; but his parents sent him, with an old spelling-book, to school, and he learned in his childhood to do both.
When eight years old he floated down the Ohio with his father on a raft, which bore the family and all their possessions to the shore of Indiana; and, child as he was, he gave help as they toiled through dense forests to the interior of Spencer county. There, in the land of free labor, he grew up in a log-cabin, with the solemn solitude for his teacher in his meditative hours. Of Asiatic literature he knew only the Bible; of Greek, Latin, and mediaeval, no more than the translation of Aesop's Fables; of English, John Bunyan's Pilgrim's Progress. The traditions of George Fox and William Penn passed to him dimly along the lines of two centuries through his ancestors, who were Quakers.
Otherwise his education was altogether American. The Declaration of Independence was his compendium
