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until we shall once more stand up declaring that all men are created equal."

("That's right," etc.)

Yes, I have no doubt that you think it is right, but the Lincoln men down in Coles, Tazewell and Sangamon counties do not think it is right. In the conclusion of the same speech, talking to the Chicago Abolitionists, he said: "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." ("Good, good.") Well, you say good to that, and you are going to vote for Lincoln because he holds that doctrine. I will not blame you for supporting him on that ground, but I will show you in immediate contrast with that doctrine, what Mr. Lincoln said down in Egypt in order to get votes in that locality where they do not hold to such a doctrine. In a joint discussion between Mr. Lincoln and myself, at Charleston, I think, on the 18th of last month, Mr. Lincoln, referring to this subject, used the following language:

"I will say then, that I am not nor never have been in favor of bringing about in any way the social and political equality of the white and black races; that I am not nor never have been in favor of making voters of the free negroes, or jurors, or qualifying them to hold office, or having them to marry with white people. I will say in addition, that there is a physical difference between the white and black races, which, I suppose, will forever forbid the two races living together upon terms of social and political equality, and inasmuch as they cannot so live, that while they do remain together, there must be the position of the superior and inferior, that I as much as any other man am in favor of the superior position being assigned to the white man."

("Good for Lincoln.")

Fellow citizens, here you find hurrahing for Lincoln and saying that he did right, when in one part of the State he stood up for negro equality, and in another part for political effect, discarded the doc

trine and declared that there always must be a superior and inferior race. Abolitionists up north are expected and required to vote for Lincoln because he goes for the equality of the races, holding that by the Declaration of Independence the white man and the negro were created equal, and endowed by the Divine law with that equality, and down south he tells the old Whigs, the Kentuckians, and Tennesseeans, that there is a physical difference in the races making one superior and the other inferior, and that he is in favor of maintaining the superiority of the white race over the negro. Now, how can you reconcile those two positions of Mr. Lincoln? He is to be voted for in the south as a pro-slavery man, and he is to be voted for in the north as an Abolitionist. Up here he thinks it is all nonsense to talk about a difference between the races, and says that we must "discard all quibbling about this race and that race and the other race being inferior, and therefore they must be placed in an inferior position." Down south he makes this “quibble” about this race and that race and the other race being inferior as the creed of his party, and declares that the negro can never be elevated to the position of the white man. You find that his political meetings are called by different names in different counties in the State. Here they are called Republican meetings, but in old Tazewell, where Lincoln made a speech last Tuesday, he did not address a Republican meeting, but "a grand rally of the Lincoln men." There are very few Republicans there, because Tazewell county is filled with old Virginians and Kentuckians, all of whom are Whigs or Democrats, and if Mr. Lincoln had called an Abolition or Republican meeting there, he would not get many votes. Go down into Egypt and you find that he and his party are operating under an alias there, which his friend Trumbull has given them, in order that they may cheat the people. When I was down in Monroe county a few weeks ago addressing the people, I saw handbills posted announcing that Mr. Trumbull was going to speak in behalf of Lincoln, and what do you think the name of his party was there? Why the "Free Democracy." Mr. Trumbull and Mr. Jehu Baker were announced to address the Free Democracy of

Monroe county, and the bill was signed "Many Free Democrats.” The reason that Lincoln and his party adopted the name of "Free Democracy" down there was because Monroe county has always been an old-fashioned Democratic county, and hence it was necessary to make the people believe that they were Democrats, sympathized with them, and were fighting for Lincoln as Democrats. Come up to Springfield, where Lincoln now lives and always has lived, and you find that the convention of his party which assembled to nominate candidates for legislature, who are expected to vote for him if elected, dare not adopt the name of Republican, but assembled under the title of "all opposed to the Democracy." Thus you find that Mr. Lincoln's creed cannot travel through even one-half of the counties of this State, but that it changes its hues and becomes lighter and lighter, as it travels from the extreme north, until it is nearly white, when it reaches the extreme south end of the State. I ask you, my friends, why cannot Republicans avow their principles alike everywhere? I would despise myself if I thought I was procuring your votes by concealing my opinions, and by avowing one set of principles in one part of the State and a different set in another part. If I do not truly and honorably represent your feelings and principles, then I ought not to be your Senator; and I will never conceal my opinions, or modify or change them a hair's breadth in order to get votes. I tell you that this Chicago doctrine of Lincoln's-declaring that the negro and the white man are made equal by the Declaration of Independence and by Divine Providence—is a monstrous heresy. The signers of the Declaration of Independence never dreamed of the negro when they were writing that document. They referred to white men, to men of European birth and European descent, when they declared the equality of all men-I see a gentleman there in the crowd shaking his head. Let me remind him that when Thomas Jefferson wrote that document, he was the owner, and so continued until his death, of a large number of slaves. Did he intend to say in that Declaration, that his negro slaves, which he held and treated as property, were created his equals by Divine law, and that he was violating the law of

God every day of his life by holding them as slaves? It must be borne in mind that when that Declaration was put forth, every one of the thirteen colonies were slave-holding Colonies, and every man who signed that instrument represented a slave-holding constituency. Recollect, also, that no one of them emancipated his slaves, much less put them on an equality with himself, after he signed the Declaration. On the contrary, they all continued to hold their negroes as slaves during the revolutionary war. Now, do you believe-are you willing to have it said that every man who signed the Declaration of Independence declared the negro his equal, and then was hypocrite enough to continue to hold him as a slave, in violation of what he believed to be the Divine law? And yet when you say that the Declaration of Independence includes the negro, you charge the signers of it with hypocrisy.

I say to you, frankly, that in my opinion, this Government was made by our fathers on the white basis. It was made by white men for the benefit of white men and their posterity forever, and was intended to be administered by white men in all time to come. But while I hold that under our Constitution and political system the negro is not a citizen, cannot be a citizen, and ought not to be a citizen, it does not follow by any means that he should be a slave.On the contrary it does follow that the negro, as an inferior race, ought to possess every right, every privilege, every immunity which he can safely exercise consistent with the safety of the society in which he lives. Humanity requires, and Christianity commands, that you shall extend to every inferior being, and every dependent being, all the privileges, immunities and advantages which can be granted to them consistent with the safety of society. If you ask me the nature and extent of these privileges, I answer that that is a question which the people of each state must decide for themselves. Illinois has decided that question for herself. We have said that in this state the negro shall not be a slave, nor shall he be a citizen. Kentucky holds a different doctrine. New York holds one different from either, and Maine one different from all. Virginia, in her policy on this question,

differs in many respects from the others, and so on, until there are hardly two states whose policy is exactly alike in regard to the relation of the white man and the negro. Nor can you reconcile them and make them alike. Each state must do as it pleases. Illinois has as much right to adopt the policy which we have on that subject as Kentucky had to adopt a different policy. The great principle of this government is, that each state has the right to do as it pleases on all these questions, and no other state or power on earth has the right to interfere with us, or complain of us merely because our system differs from theirs. In the Compromise Measures of 1850, Mr. Clay declared that this great principle ought to exist in the Territories as well as in the States, and I reasserted his doctrine in the Kansas and Nebraska bill in 1854.

But Mr. Lincoln cannot be made to understand, and those who are determined to vote for him, no matter whether he is a pro-slavery man in the south and a negro equality advocate in the north, cannot be made to understand how it is that in a Territory the people can do as they please on the slavery question under the Dred Scott decision. Let us see whether I cannot explain it to the satisfaction of all impartial men. Chief Justice Taney has said in his opinion in the Dred Scott case, that a negro slave being property, stands on an equal footing with other property, and that the owner may carry them into United States territory the same as he does other property. Suppose any two of you, neighbors, should conclude to go to Kansas, one carrying $100,000 worth of negro slaves and the other $100,000 worth of mixed merchandise, including quantities of liquors. You both agree that under that decision you may carry your property to Kansas, but when you get it there, the merchant who is possessed of the liquors is met by the Maine liquor law, which prohibits the sale or use of his property, and the owner of the slaves is met by equally unfriendly legislation, which makes his property worthless after he gets there. What is the right to carry your property into the Territory worth to either, when unfriendly legislation in the Territory renders it worthless after you get it there? The slaveholder when he

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