The Great Conspiracy, Part 1. - John Alexander Logan
On the following evening (July 10th) at Chicago, Mr. Lincoln addressed
another enthusiastic assemblage, in reply to Mr. Douglas; and, after
protesting against a charge that had been made the previous night by the
latter, of an "unnatural and unholy" alliance between Administration
Democrats and Republicans to defeat him, as being beyond his own
knowledge and belief, proceeded: "Popular Sovereignty! Everlasting
Popular Sovereignty! Let us for a moment inquire into this vast matter
of Popular Sovereignty. What is Popular Sovereignty? We recollect at
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 anybody 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 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, and 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 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
(Douglas) approved, * * * he says he is in favor of it, and sticks to
it, and expects to win his battle on that decision, which says there is
no such thing as Squatter Sovereignty; but that any 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 cannot prohibit it;
when that is so, how much is left of this vast matter of Squatter
Sovereignty, I should like to know? 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 anything new, I
confess I don't know it * * *.
"We do not 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 Popular Sovereignty. Who, then, shall come in
at this day and claim that he invented it? The Lecompton Constitution
connects itself with this question, for it is in this matter of the
Lecompton Constitution that our friend, Judge Douglas, claims such vast
credit. I agree that in opposing the Lecompton Constitution, so far as
I can perceive, he was right. * * * All the Republicans in the Nation
opposed it, and they would have opposed it just as much without Judge
Douglas's aid as with it. They had all taken ground against it long
before he did. Why, the reason that he urges against that Constitution,
I urged against him a year before. I have the printed speech in my hand
now. The argument that he makes, why that Constitution should not be
adopted, that the people were not fairly represented nor allowed to
vote, I pointed out in a speech a year ago which I hold in my hand now,
that no fair chance was to be given to the people. * * * The Lecompton
Constitution, as the Judge tells us, was defeated. The defeat of it was
a good thing or it was not. He thinks the defeat of it was a good
thing, and so do I, and we agree in that. Who defeated it? [A voice
--'Judge Douglas.'] Yes, he furnished himself, and if you suppose he
controlled the other Democrats that went with him, he furnished three
votes, while the Republicans furnished twenty. That is what he did to
defeat it. In the House of Representatives he and his friends furnished
some twenty votes, and the Republicans furnished ninety odd. Now, who
was it that did the work? * * * Ground was taken against it by the
Republicans long before Douglas did it. The proportion of opposition to
that measure is about five to one."
Mr. Lincoln then proceeded to take up the issues which Mr. Douglas had
joined with him the previous evening. He denied that he had said, or
that it could be fairly inferred from what he had said, in his
Springfield speech, that he was in favor of making War by the North upon
the South for the extinction of Slavery, "or, in favor of inviting the
South to a War upon the North, for the purpose of nationalizing
Slavery." Said he: "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. * * * 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. * * * The great mass
of the Nation have rested in the belief that Slavery was in 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 these 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 my 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 now 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 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 anything I have ever
intended, and as I believe, by anything I have ever said. If, by any
means, I have ever used language which could fairly be so construe (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.
"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 have said, very many times in Judge Douglas's hearing, that no man
believed more than I in the principle of self-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 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 rights of no other State, and that the
General Government, upon principle, has no right to interfere with
anything 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. * * *
What can authorize him to draw any such inference? I suppose there
might be one thing that at least enabled him to draw such an inference
that would not be true with me or many others, that is, because he looks
upon all this matter of Slavery as an exceedingly little thing--this
matter of keeping one-sixth of the population of the whole Nation in a
state of oppression and tyranny unequaled in the World.
"He looks upon it as being an exceedingly little thing only equal to the
cranberry laws of Indiana--as something having no moral question in it
--as something on a par with the question of whether a man shall pasture
his land with cattle, or plant it with tobacco--so little and so small a
thing, that he concludes, if I could desire that anything should be done
to bring about the ultimate extinction of that little thing, I must be
in favor of bringing about an amalgamation of all the other little
things in the Union.
"Now it so happens--and there, I presume, is the foundation of this
mistake--that the Judge thinks thus; and it so happens that there is a
vast portion of the American People that do not look upon that matter as
being this very little thing. They look upon it as a vast moral evil;
they can prove it as such by the writings of those who gave us the
blessings of Liberty which we enjoy, and that they so looked upon it,
and not as an evil merely confining itself to the States where it is
situated; while we agree that, by the Constitution we assented to, in
the States where it exists we have no right to interfere with it,
because it is in the Constitution; and we are by both duty and
inclination to stick by that Constitution in all its letter and spirit,
from beginning to end. * * * The Judge can have no issue with me on a
question of establishing uniformity in the domestic regulations of the
States. * * *
"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. * * * 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. We will try to put it where Judge
Douglas would not object, for he says he will obey it until it is
reversed. Somebody has to reverse that decision, since it is 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, are 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 before been 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 its kind; it is an astonisher in legal history. It is a
new wonder of the world. It is based upon falsehood in the main as to
the facts--allegations 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 remember the case of that
same Supreme Court, some twenty-five or thirty years ago, deciding that
a National Bank was Constitutional? * * * The Bank charter ran out,
and a recharter 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 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?'"
After adverting to Judge Douglas's warfare on "the leaders" of the
Republican party, and his desire to have "it understood that the mass of
the Republican party are really his friends," Mr. Lincoln said: "If you
indorse him, you tell him you do not care whether Slavery be voted up or
down, and he will close, or try to close, your mouths with his
declaration repeated by the day, the week, the month, and the year. Is
that what you mean? * * * Now I could ask the Republican party, after
all the hard names that Judge Douglas has called them by, all his
repeated charges of their inclination to marry with and hug negroes--all
his declarations of Black Republicanism--by the way, we are improving,
the black has got rubbed off--but with all that, if he be indorsed by
Republican votes, where do you stand? Plainly, you stand ready saddled,
bridled, and harnessed, and waiting to be driven over to the
Slavery-extension camp of the Nation--just ready to be driven over, tied
together in a lot--to be driven over, every man with a rope around his
neck, that halter being held by Judge Douglas. That is the question.
If Republican men have been in earnest in what they have done, I think
that they has better not do it. * * *
"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 in 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 do 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 has 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 the inferior race bears the superior down. Why,
Judge, if we do not let them get together in the Territories, they won't
mix there.
" * * * Those 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, taking this old Declaration of Independence,
which declares that all men are equal upon principle, and making
exceptions to it, where will it stop? If one man says it does not mean
a Negro, why not 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. * * *
" * * * 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.
* * * Let us discard all this quibbling * * * and unite as one People
throughout this Land, until we shall once more stand up declaring that
all men are created equal."
At Bloomington, July 16th (Mr. Lincoln being present), Judge Douglas
made another great speech of vindication and attack. After sketching
the history of the Kansas-Nebraska struggle, from the introduction by
himself of the Nebraska Bill in the United States Senate, in 1854, down
to the passage of the "English" Bill--which prescribed substantially
that if the people of Kansas would come in as a Slave-holding State,
they should be admitted with but 35,000 inhabitants; but if they would
come in as a Free State, they must have 93,420 inhabitants; which unfair
restriction was opposed by Judge Douglas, but to which after it became
law he "bowed in deference," because whatever decision the people of
Kansas might make on the coming third of August would be "final and
conclusive of the whole question"--he proceeded to compliment the
Republicans in Congress, for supporting the Crittenden-Montgomery Bill
--for coming "to the Douglas platform, abandoning their own, believing
(in the language of the New York Tribune), that under the peculiar
circumstances they would in that mode best subserve the interests of the
Country;" and then again attacked Mr. Lincoln for his "unholy and
unnatural alliance" with the Lecompton-Democrats to defeat him, because
of which, said he: "You will find he does not say a word against the
Lecompton Constitution or its supporters. He is as silent as the grave
upon that subject. Behold Mr. Lincoln courting Lecompton votes, in
order that he may go to the Senate as the representative of Republican
principles! You know that the alliance exists. I think you will find
that it will ooze out before the contest is over." Then with many
handsome compliments to the personal character of Mr. Lincoln, and
declaring that the question for decision was "whether his principles are
more in accordance with the genius of our free institutions, the peace
and harmony of the Republic" than those advocated by himself, Judge
Douglas proceeded to discuss what he described as "the two points at
issue between Mr. Lincoln and myself."
Said he: "Although the Republic has existed from 1789 to this day,
divided into Free States and Slave States, yet we are told that in the
future it cannot endure unless they shall become all Free or all Slave.
* * * He wishes to go to the Senate of the United States in order to
carry out that line of public policy which will compel all the States in
the South to become Free. How is he going to do it? Has Congress any
power over the subject of Slavery in Kentucky or Virginia or any other
State of this Union? How, then, is Mr. Lincoln going to carry out that
principle which he says is essential to the existence of this Union, to
wit: That Slavery must be abolished in all the States of the Union or
must be established in them all? You convince the South that they must
either establish Slavery in Illinois and in every other Free State, or
submit to its abolition in every Southern State and you invite them to
make a warfare upon the Northern States in order to establish Slavery
for the sake of perpetuating it at home. Thus, Mr. Lincoln invites, by
his proposition, a War of Sections, a War between Illinois and Kentucky,
a War between the Free States and the Slave States, a War between the
North and South, for the purpose of either exterminating Slavery in
every Southern State or planting it in every Northern State. He tells
you that the safety of the Republic, that the existence of this Union,
depends upon that warfare being carried on until one Section or the
other shall be entirely subdued. The States must all be Free or Slave,
for a house divided against itself cannot stand. That is Mr. Lincoln's
argument upon that question. My friends, is it possible to preserve
Peace between the North and the South if such a doctrine shall prevail
in either Section of the Union?
"Will you ever submit to a warfare waged by the Southern States to
establish Slavery in Illinois? What man in Illinois would not lose the
last drop of his heart's blood before lie would submit to the
institution of Slavery being forced upon us by the other States against
our will? And if that be true of us, what Southern man would not shed
the last drop of his heart's blood to prevent Illinois, or any other
Northern State, from interfering to abolish Slavery in his State? Each
of these States is sovereign under the Constitution; and if we wish to
preserve our liberties, the reserved rights and sovereignty of each and
every State must be maintained. * * * The difference between Mr.
Lincoln and myself upon this point is, that he goes for a combination of
the Northern States, or the organization of a sectional political party
in the Free States, to make War on the domestic institutions of the
Southern States, and to prosecute that War until they all shall be
subdued, and made to conform to such rules as the North shall dictate to
them.