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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
 
From His Speech at the Cooper Institute
By Abraham Lincoln (1809–1865)
 
In New York, February 27th, 1860

From ‘Abraham Lincoln’s Speeches,’ compiled by Lucius Eugene Chittenden

IT is surely safe to assume that the thirty-nine framers of the original Constitution, and the seventy-six members of the Congress which framed the amendments thereto, taken together, do certainly include those who may be fairly called “our fathers who framed the government under which we live.” And so assuming, I defy any man to show that any one of them ever, in his whole life, declared that in his understanding any proper division of local from Federal authority, or any part of the Constitution, forbade the Federal government to control as to slavery in the Federal Territories. I go a step further. I defy any one to show that any living man in the whole world ever did, prior to the beginning of the present century (and I might almost say, prior to the beginning of the last half of the present century), declare that in his understanding any proper division of local from Federal authority, or any part of the Constitution, forbade the Federal government to control as to slavery in the Federal Territories. To those who now so declare, I give not only “our fathers who framed the government under which we live,” but with them all other living men within the century in which it was framed, among whom to search; and they shall not be able to find the evidence of a single man agreeing with them….  1
  But enough! Let all who believe that “our fathers who framed the government under which we live” understood this question just as well and even better than we do now, speak as they spoke, and act as they acted upon it. This is all Republicans ask, all Republicans desire, in relation to slavery. As those fathers marked it, so let it again be marked: as an evil not to be extended, but to be tolerated and protected only because of and so far as its actual presence among us makes that toleration and protection a necessity. Let all the guaranties those fathers gave it be not grudgingly, but fully and fairly maintained. For this Republicans contend; and with this, so far as I know or believe, they will be content.  2
  And now, if they would listen,—as I suppose they will not,—I would address a few words to the Southern people.  3
  I would say to them: You consider yourselves a reasonable and a just people; and I consider that in the general qualities of reason and justice you are not inferior to any other people. Still, when you speak of us Republicans, you do so only to denounce us as reptiles, or at the best as no better than outlaws. You will grant a hearing to pirates or murderers, but nothing like it to “Black Republicans.” In all your contentions with one another, each of you deems an unconditional condemnation of “Black Republicanism” as the first thing to be attended to. Indeed, such condemnation of us seems to be an indispensable prerequisite—license, so to speak—among you, to be admitted or permitted to speak at all. Now, can you or not be prevailed upon to pause and to consider whether this is quite just to us, or even to yourselves? Bring forward your charges and specifications, and then be patient long enough to hear us deny or justify.  4
  You say we are sectional. We deny it. That makes an issue; and the burden of proof is upon you. You produce your proof, and what is it? Why, that our party has no existence in your section—gets no votes in your section. The fact is substantially true; but does it prove the issue? If it does, then in case we should, without change of principle, begin to get votes in your section, we should thereby cease to be sectional. You cannot escape this conclusion; and yet, are you willing to abide by it? If you are, you will probably soon find that we have ceased to be sectional, for we shall get votes in your section this very year….  5
  The fact that we get no votes in your section is a fact of your making and not of ours. And if there be fault in that fact, that fault is primarily yours, and remains so until you show that we repel you by some wrong principle or practice. If we do repel you by any wrong principle or practice, the fault is ours; but this brings you to where you ought to have started,—to a discussion of the right or wrong of our principle. If our principle, put in practice, would wrong your section for the benefit of ours, or for any other object, then our principle and we with it are sectional, and are justly opposed and denounced as such. Meet us, then, on the question of whether our principle, put in practice, would wrong your section, and so meet us as if it were possible that something may be said on our side. Do you accept the challenge? No! Then you really believe that the principle which “our fathers who framed the government under which we live” thought so clearly right as to adopt it, and indorse it again and again upon their official oaths, is in fact so clearly wrong as to demand your condemnation without a moment’s consideration.  6
  Some of you delight to flaunt in our faces the warning against sectional parties given by Washington in his Farewell Address. Less than eight years before Washington gave that warning, he had, as President of the United States, approved and signed an act of Congress enforcing the prohibition of slavery in the Northwestern Territory:… and about one year after he penned it [that warning] he wrote Lafayette that he considered that prohibition a wise measure; expressing in the same connection his hope that we should at some time have a confederacy of free States….  7
  Again, you say we have made the slavery question more prominent than it formerly was. We deny it…. It was not we but you who discarded the old policy of the fathers. We resisted, and still resist, your innovation; and thence comes the greater prominence of the question. Would you have that question reduced to its former proportions? Go back to that old policy…. If you would have the peace of the old times, readopt the precepts and policy of the old times.  8
  You charge that we stir up insurrections among your slaves. We deny it; and what is your proof? Harper’s Ferry? John Brown? John Brown was no Republican; and you have failed to implicate a single Republican in his Harper’s Ferry enterprise. If any member of our party is guilty in that matter, you know it or you do not know it. If you do know it, you are inexcusable for not designating the man and proving the fact. If you do not know it, you are inexcusable for asserting it….  9
  John Brown’s effort was peculiar. It was not a slave insurrection. It was an attempt by white men to get up a revolt among slaves, in which the slaves refused to participate. In fact, it was so absurd that the slaves, with all their ignorance, saw plainly enough it could not succeed. That affair, in its philosophy, corresponds with the many attempts … at the assassination of kings and emperors. An enthusiast … ventures the attempt,… which ends in little else than his own execution….  10
  But you will not abide the election of a Republican president! In that supposed event, you say you will destroy the Union; and then you say the great crime of having destroyed it will be upon us! That is cool. A highwayman holds a pistol to my ear and mutters through his teeth, “Stand and deliver, or I shall kill you, and then you will be a murderer!”…  11
  If slavery is right, all words, acts, laws, and constitutions against it are themselves wrong, and should be silenced and swept away. If it is right, we cannot justly object to its nationality—its universality; if it is wrong, they cannot justly insist upon its extension—its enlargement. All they ask we could readily grant, if we thought slavery right; all we ask they could as readily grant if they thought it wrong. Their thinking it right and our thinking it wrong is the precise fact upon which depends the whole controversy. Thinking it right, as they do, they are not to blame for desiring its full recognition as being right; but thinking it wrong, as we do, can we yield to them? Can we cast our votes with their view and against our own? In view of our moral, social, and political responsibilities, can we do this?  12
  Wrong as we think slavery is, we can yet afford to let it alone where it is, because that much is due to the necessity arising from its actual presence in the nation; but can we, while our votes will prevent it, allow it to spread into the national Territories, and to overrun us here in these free States? If our sense of duty forbids this, then let us stand by our duty fearlessly and effectively. Let us be diverted by none of those sophistical contrivances wherewith we are so industriously plied and belabored,—contrivances such as groping for some middle ground between the right and the wrong, vain as the search for a man who should be neither a living man nor a dead man; such as a policy of “don’t care,” on a question about which all true men do care; such as Union appeals beseeching true Union men to yield to disunionists,—reversing the Divine rule, and calling not the sinners, but the righteous to repentance; such as invocations to Washington, imploring men to unsay what Washington said, and undo what Washington did.  13
  Neither let us be slandered from our duty by false accusations against us, nor frightened from it by menaces of destruction to the government, nor of dungeons to ourselves. Let us have faith that right makes might, and in that faith let us to the end dare to do our duty as we understand it.  14
 
 
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