No one knows who first pulled a trigger, but no one disputes that eight of the nearly eighty Lexington militiamen鈥攙astly outnumbered by several hundred British regulars鈥攍ost their lives that morning. Conflict at Concord a few hours later yielded a different outcome. The king鈥檚 soldiers found few of the military supplies that had been their objective. Forced into retreat at the Old North Bridge, they began a perilous seventeen-mile journey back to Boston. As thousands of Massachusetts militiamen descended on their route, British casualties mounted. At Menotomy, Massachusetts, 80-year-old Samuel Whittemore stood ready to avenge British aggression with a musket, a pair of pistols, and a sword. As Redcoats marched along the road near his home, he took aim. He downed one British soldier and then another. Dropping his musket, he drew his pistols. He had shot a third Redcoat by the time a detachment of the regulars descended upon him, stabbing him thirteen times with their bayonets and shooting him in the face. As he flailed about with his sword they left him for dead. But Whittemore didn鈥檛 die. He lived鈥攆or another 18 years. In 1793, he took his last breath as a 98-year-old citizen of the free and independent United States.

Parker鈥檚 famous words鈥斺�渋f they mean to have a war, let it begin here鈥濃�攈elped mark the start of what eventually came to be known as the War for Independence. But people have long taken pains to distinguish this war, which concluded with the signing of the 1783 Treaty of Paris, from the less well-defined and potentially farther-reaching American Revolution. As John Adams wrote to Thomas Jefferson in 1815, 鈥淲hat do we mean by the Revolution? The war? That was no part of the Revolution. It was only an effect and consequence of it. The Revolution was in the minds of the people, and this,鈥� Adams insisted, took place 鈥渇rom 1760 to 1775, in the course of fifteen years before a drop of blood was drawn at Lexington.鈥� Although Adams believed that the real revolution had taken place before the war, Philadelphia physician Benjamin Rush, a fellow member of the Continental Congress, insisted that it would continue for years after the fighting had ended. 鈥淭here is nothing more common,鈥� Rush wrote in 1787, 鈥渢han to confound the terms of American Revolution with those of the late American war.鈥� But the war and the Revolution were not the same thing. 鈥淚t remains yet to establish and perfect our new forms of government,鈥� Rush observed, 鈥渁nd to prepare the principles, morals, and manners of our citizens, for those forms of government after they are established and brought to perfection.鈥� This, the real revolution, had only just begun.

This volume features a selection of primary sources spanning 1760 to 1783. Some of these documents give voice to the sometimes competing philosophies of the Revolutionary generation. Others exemplify them. All originate from either the years of the war or the crucial period preceding the conflict, when 鈥渢he minds of the people,鈥� as Adams wrote, took a decisive turn. Whittemore, a veteran of King George鈥檚 War (1744鈥�48) and the French and Indian War (1754鈥�63), before taking aim at Redcoats had risked his life fighting alongside them. Similarly, the vast majority of Americans prior to 1760 felt proud of their British heritage. In the minds of American colonists, what made Britain the richest and most powerful of the world鈥檚 nations was the fact that it was also the freest. This, for them, endured as the source of their British patriotism. As philosopher John Locke had explained when justifying the Glorious Revolution of 1688鈥�89, only a government that protected the people鈥檚 rights to life, liberty, and property could consider itself legitimate. Soon after the French and Indian War, however, Parliament approved a series of measures that jeopardized colonists鈥� rights. Americans who resisted Britain鈥檚 鈥渓ong train of abuses and usurpations,鈥� as Jefferson鈥檚 Declaration of Independence described it, had struggled to hold their government true to its own avowed principles. Only gradually and reluctantly did the belief that Britain had no intention of keeping its promises push Americans to secure these commitments independent of the British government鈥檚 interference. In this sense the American revolutionaries were better Englishmen than their cousins across the Atlantic.

The conflict that commenced when Parker and his men stood their ground at Lexington tested the principles valued most by these once-loyal Britons. How to deal with those who remained loyal to the king? How best to bear the monetary costs? How to recruit and retain for the army men willing not only to defend, at a minute鈥檚 notice, their homes and hometowns but also, for multiple years, distant parts of the new United States? Given their love of liberty and the revulsion they felt toward acts of coercion, the War for Independence posed a significant problem. Wars, which necessitate the concentration of force, require the centralization of power. How to defeat (or at least outlast) the world鈥檚 most formidable military without creating an army posing a threat to the freedom it aimed to defend?

George Washington probably never wrote that government, 鈥渓ike fire, is a dangerous servant, and a fearsome master,鈥� but the fact that so many have never questioned this quotation鈥檚 frequent attribution to him helps to explain his selection as commander of the Continental Army. The members of the Continental Congress recognized in him a multitude of qualifications. He had gained experience as a colonel in the French and Indian War. He possessed relative youth as well as social and physical stature. As a Virginian, he seemed well positioned to transform an army of New Englanders into a truly continental force. Maybe most important, since 1758 he had served in the House of Burgesses. Like them, he was a civilian legislator who understood the importance of civilian control of military power, which, if not properly directed, possessed the greatest potential to consume the people鈥檚 liberty. He demonstrated respect for civilian leaders and urged his army鈥檚 restraint when dealing with common citizens. Throughout the war, Washington addressed Congress in the most deferential terms. Near the end, he extinguished his officers鈥� threatened insubordination against this legislative body and the states on whose authority it acted. After the conclusion of peace, Washington鈥檚 decision to relinquish power, resign as commander-in-chief, and return to Mount Vernon as a private citizen reportedly prompted even George III to describe him as 鈥渢he most distinguished of any man living鈥� and 鈥渢he greatest character of the age.鈥�

It was not just Washington鈥檚 willingness to give up power that made the American Revolution a successful struggle for liberty. In addition to exhausting the will of Great Britain to wage war against them, the American revolutionaries transitioned from monarchy and aristocracy to republican government and an emerging spirit of democracy. Embracing representative governments within and among the states, they coalesced around the principles that the people are sovereign and that popular consent is a precondition of political legitimacy. They had also internalized the rich lexicon of individual rights that had formed the basis of both their opposition to British imperial policy and their claim on independence. Yet if the 鈥渟elf-evident鈥� 鈥渢ruths鈥� that 鈥渁ll men are created equal, with certain unalienable rights鈥� bolstered their confidence, at the same time, they troubled their collective conscience. What about women, African Americans, members of religious minorities, and other individuals denied their natural rights to life, liberty, and property? What about people denied civil rights bestowing equality under the law?

It is no coincidence that during the years of the War for Independence, people began to question why rights that were said to belong to all mankind were not recognized as the inheritance of all Americans. But it is also no surprise that the Founders鈥� generation鈥攖he first to notice the conflict between their newly-expanded principles and their practices reflecting deeply-entrenched prejudices鈥攚as not the last to struggle to keep the promises of the Declaration of Independence. Even before the war鈥檚 conclusion, northern states began either to abolish slavery or to enact plans for gradual emancipation. Soon after, Congress halted the expansion of slavery to parts of the West, and Jefferson, as president in 1807, championed and signed a bill outlawing US participation in the international slave trade.

In the decades to follow, the issue of slavery became even more central. So did the rights of women, and the voting rights of men who did not own land. Even today, in the United States and around the world, oppressed groups and individuals invoke the philosophies of the American Revolution. As Benjamin Rush predicted in 1787, 鈥渢he American war is over, but this is far from being the case with the American Revolution. On the contrary, nothing but the first act of the great drama is closed.鈥�

In some ways the Revolution would extend far beyond the conclusion of the War for Independence. A few days prior to the fiftieth anniversary of the adoption of his Declaration, Thomas Jefferson observed that 鈥渁ll eyes are opened, or opening, to the rights of man.鈥� He expressed his faith that the decision of the Continental Congress to separate from Great Britain would continue to inspire people 鈥渢o burst the chains under which monkish ignorance and superstition had persuaded them to bind themselves, and to assume the blessings and security of self-government.鈥� Awakening the world to the proposition that 鈥渢he mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them, legitimately, by the grace of God,鈥� the ideas of the American Revolution could eventually bring liberty to everyone, everywhere, not only in the United States but also around the globe. The freedom for which Americans had stood their ground would come 鈥渢o some parts sooner鈥� and 鈥渢o others later.鈥� But eventually, Jefferson predicted, real liberty would one day be enjoyed by all.

Acknowledgements: A number of friends either suggested documents included in this collection or tracked down information helping me to contextualize them. I am grateful for the assistance of Jeremy Bailey, Veronica Burchard, Benjamin Carp, Mickey Craig, Joe Dooley, Todd Estes, Mary-Jo Kline, Stuart Leibiger, Melanie Miller, Rob Parkinson, Richard Samuelson, and Brian Steele. Sean Sculley performed both these tasks and also reviewed all of the documents鈥� introductions. Sarah Morgan Smith, who served as series editor, lent her considerable expertise to the selection of documents and execution of the finished product. Caleb Cage helped to deepen my appreciation for people who, in the midst of war, share their stories for the benefit of others, present and future. Jefferson McDonald and Grace McDonald helped select illustrations. Christine Coalwell McDonald, a historian in her own right, offered unfailing encouragement and assisted in every way possible.

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Lydia Maria Child to Governor Henry A. Wise, October 26, 1859

Governor Wise,

I have heard that you were a man of chivalrous sentiments, and I know you were opposed to the iniquitous attempt to force upon Kansas a Constitution abhorrent to the moral sense of her people. Relying upon these indications of honor and justice in your character, I venture to ask a favor of you. Inclosed is a letter to Captain John Brown. Will you have the kindness, after reading it yourself, to transmit it to the prisoner?

I and all my large circle of abolition acquaintances were taken by surprise when news came of Captain Brown鈥檚 recent attempt; nor do I know of a single person who would have approved of it, had they been apprised of his intention. But I and thousands of others feel a natural impulse of sympathy for the brave and suffering man. Perhaps God, who sees the inmost of our souls, perceives some such sentiment in your heart also. He needs a mother or sister to dress his wounds, and speak soothingly to him. Will you allow me to perform that mission of humanity? If you will, may God bless you for the generous deed!

I have been for years an uncompromising abolitionist, and I should scorn to deny it or apologize for it as much as John Brown himself would do. Believing in peace principles, I deeply regret the step that the old veteran has taken, while I honor his humanity towards those who became his prisoners. But because it is my habit to be as open as the daylight, I will also say, that if I believed our religion justified men in fighting for freedom, I should consider the enslaved everywhere as best entitled to that right. Such an avowal is a simple, frank expression of my sense of natural justice.

But I should despise myself utterly if any circumstances could tempt me to seek to advance these opinions in any way, directly or indirectly, after your permission to visit Virginia has been obtained on the plea of sisterly sympathy with a brave and suffering man. I give you my word of honor, which was never broken, that I would use such permission solely and singly for the purpose of nursing your prisoner, and for no other purpose whatsoever.

Yours respectfully, L. Maria Child.

Governor Wise to L. Maria Child, October 29, 1859

Madam,

Yours of the 26th was received by me yesterday, and at my earliest leisure I respectfully reply to it, that I will forward the letter for John Brown, a prisoner under our laws, arraigned at the Circuit Court for the county of Jefferson, at Charlestown, Va., for the crimes of murder, robbery, and treason, which you ask me to transmit to him. I will comply with your request in the only way which seems to me proper, by inclosing it to the Commonwealth鈥檚 attorney, with the request that he will ask the permission of the court to hand it to the prisoner. Brown, the prisoner, is now in the hands of the judiciary, not of the executive, of this Commonwealth.

You ask me, further, to allow you to perform the mission 鈥渙f mother or sister, to dress his wounds, and speak soothingly to him.鈥� By this, of course, you mean to be allowed to visit him in his cell, and to minister to him in the offices of humanity. Why should you not be so allowed, Madam? Virginia and Massachusetts are involved in no civil war, and the Constitution which unites them in one confederacy guaranties to you the privileges and immunities of a citizen of the United States in the State of Virginia. That Constitution I am sworn to support, and am, therefore, bound to protect your privileges and immunities as a citizen of Massachusetts coming into Virginia for any lawful and peaceful purpose.

Coming, as you propose, to minister to the captive in prison, you will be met, doubtless, by all our people, not only in a chivalrous, but in a Christian spirit. You have the right to visit Charlestown, Va., Madam; and your mission, being merciful and humane, will not only be allowed, but respected, if not welcomed. A few unenlightened and inconsiderate persons, fanatical in their modes of thought and action to maintain justice and right, might molest you, or be disposed to do so; and this might suggest the imprudence of risking any experiment upon the peace of a society very much excited by the crimes with whose chief author you seem to sympathize so much. But still, I repeat, your motives and avowed purpose are lawful and peaceful, and I will, as far as I am concerned, do my duty in protecting your rights in our limits. Virginia and her authorities would be weak indeed鈥攚eak in point of folly, and weak in point of power鈥攊f her State faith and constitutional obligations cannot be redeemed in her own limits to the letter of morality as well as of law; and if her chivalry cannot courteously receive a lady鈥檚 visit to a prisoner, every arm which guards Brown from rescue on the one hand, and from lynch law on the other, will be ready to guard your person in Virginia.

I could not permit an insult even to woman in her walk of charity among us, though it be to one who whetted knives of butchery for our mothers, sisters, daughters, and babes. We have no sympathy with your sentiments of sympathy with Brown, and are surprised that you were 鈥渢aken by surprise when news came of Captain Brown鈥檚 recent attempt.鈥� His attempt was a natural consequence of your sympathy, and the errors of that sympathy ought to make you doubt its virtue from the effect on his conduct. But it is not of this I should speak. When you arrive at Charlestown, if you go there, it will be for the court and its officers, the Commonwealth鈥檚 attorney, sheriff and jailer, to say whether you may see and wait on the prisoner. But, whether you are thus permitted or not (and you will be, if my advice can prevail), you may rest assured that he will be humanely, lawfully, and mercifully dealt by in prison and on trial.

Respectfully, Henry A. Wise.

1. Marie Child to Governor Wise, n.d.

In your civil but very diplomatic reply to my letter, you inform me that I have a constitutional right to visit Virginia, for peaceful purposes, in common with every citizen of the United States. I was perfectly well aware that such was the theory of constitutional obligation in the slave States; but I was also aware of what you omit to mention, viz.: that the Constitution has, in reality, been completely and systematically nullified, whenever it suited the convenience or the policy of the slave power. Your constitutional obligation, for which you profess so much respect, has never proved any protection to citizens of the free States who happened to have a black, brown, or yellow complexion; nor to any white citizen whom you even suspected of entertaining opinions opposite to your own, on a question of vast importance to the temporal welfare and moral example of our common country. This total disregard of constitutional obligation has been manifested not Merely by the lynch law of mobs in the slave States, but by the deliberate action of magistrates and legislators. . . . Slavery is, in fact, an infringement of all law, and adheres to no law, save for its own purposes of oppression.

You accuse Captain John Brown of 鈥渨hetting knives of butchery for the mothers, sisters, daughters, and babes鈥� of Virginia; and you inform me of the well-known fact, that he is 鈥渁rraigned for the crimes of murder, robbery, and treason.鈥� I will not here stop to explain why I believe that old hero to be no criminal, but a martyr to righteous principles which he sought to advance by methods sanctioned by his own religious views, though not by mine. Allowing that Captain Brown did attempt a scheme in which murder, robbery, and treason were, to his own consciousness, involved, I do not see how Governor Wise can consistently arraign him for crimes he has himself commended. You have threatened to trample on the Constitution, and break the Union, if a majority of the legal voters in these confederated States dared to elect a President unfavorable to the extension of slavery. Is not such a declaration proof of premeditated treason? In the spring of 1842 you made a speech in Congress, from which I copy the following:

Once set before the people of the great valley the conquest of the rich Mexican provinces, and you might as well attempt to stop the wind. This government might send its troops, but they would run over them like a herd of buffalo. Let the work once begin, and I do not know that this House would hold me very long. Give me five millions of dollars, and I would undertake to do it myself. Although I do not know how to set a single squadron in the field, I could find men to do it. Slavery should pour itself abroad, without restraint, and find no limit but the southern ocean. . . .听

When you thus boasted that you and your 鈥渂ooted loafers鈥� would overrun the troops of the United States 鈥渓ike a herd of buffalo,鈥� if the government sent them to arrest your invasion of a neighboring nation, at peace with the United States, did you not pledge yourself to commit treason? Was it not by robbery, even of churches, that you proposed to load the mules of Mexico with gold for the United States? Was it not by the murder of unoffending Mexicans that you expected to advance those schemes of avarice and ambition? What humanity had you for Mexican 鈥渕others and babes,鈥� whom you proposed to make childless and fatherless? And for what purpose was this wholesale massacre to take place? Not to right the wrongs of any oppressed class; not to sustain any great principles of justice, or of freedom; but merely to enable 鈥渟lavery to pour itself forth without restraint.鈥�

. . . If Captain Brown intended, as you say, to commit treason, robbery, and murder, I think I have shown that he could find ample authority for such proceedings in the public declarations of Governor Wise. And if, as he himself declares, he merely intended to free the oppressed, where could he read a more forcible lesson than is furnished by the state seal of Virginia? I looked at it thoughtfully before I opened your letter; and though it had always appeared to me very suggestive, it never seemed to me so much so as it now did in connection with Captain John Brown. A liberty-loving hero stands with his foot upon a prostrate despot; under his strong arm, manacles and chains lie broken; and the motto is, 鈥淪ic Semper Tyrannis;鈥� 鈥淭hus be it ever done to tyrants.鈥� And this is the blazon of a State whose most profitable business is the internal slave-trade!鈥攊n whose highways coffles of human chattels, chained and manacled, are frequently seen! And the seal and the coffles are both looked upon by other chattels, constantly exposed to the same fate! What if some Vezey, or Nat Turner, should be growing up among those apparently quiet spectators? It is in no spirit of taunt or of exultation that I ask this question. I never think of it but with anxiety, sadness, and sympathy. I know that a slave-holding community necessarily lives in the midst of gunpowder; and, in this age, sparks of free thought are flying in every direction. You cannot quench the fires of free thought and human sympathy by any process of cunning or force; but there is a method by which you can effectually wet the gunpowder. England has already tried it, with safety and success. Would that you could be persuaded to set aside the prejudices of education, and candidly examine the actual working of that experiment! Virginia is so richly endowed by nature that free institutions alone are wanting to render her the most prosperous and powerful of the States.

In your letter you suggest that such a scheme as Captain Brown鈥檚 is the natural result of the opinions with which I sympathize. Even if I thought this to be a correct statement, though I should deeply regret it, I could not draw the conclusion that humanity ought to be stifled, and truth struck dumb, for fear that long-successful despotism might be endangered by their utterance. But the fact is, you mistake the source of that strange outbreak. No abolition arguments or denunciations, however earnestly, loudly, or harshly proclaimed, would have produced that result. It was the legitimate consequence of the continual and constantly-increasing aggressions of the slave power. The slave States, in their desperate efforts to sustain a bad and dangerous institution, have encroached more and more upon the liberties of the free States. Our inherent love of law and order, and our superstitious attachment to the Union, you have mistaken for cowardice; and rarely have you let slip any opportunity to add insult to aggression.

The manifested opposition to slavery began with the lectures and pamphlets of a few disinterested men and women, who based their movements upon purely moral and religious grounds; but their expostulations were met with a storm of rage, with tar and feathers, brickbats, demolished houses, and other applications of lynch law. When the dust of the conflict began to subside a little, their numbers were found to be greatly increased by the efforts to exterminate them. They had become an influence in the State too important to be overlooked by shrewd calculators. Political economists began to look at the subject from a lower point of view. They used their abilities to demonstrate that slavery was a wasteful system, and that the free States were taxed to an enormous extent to sustain an institution which, at heart, two thirds of them abhorred. The forty millions, or more, of dollars expended in hunting fugitive slaves in Florida, under the name of the Seminole War, were adduced, as one item of proof, to which many more were added. At last politicians were compelled to take some action on the subject. It soon became known to all the people that the slave States had always managed to hold in their hands the political power of the Union. . . .

Through these and other instrumentalities, the sentiments of the original Garrisonian abolitionists became very widely extended, in forms more or less diluted. But by far the most efficient co-laborers we have ever had have been the slave States themselves. By denying us the sacred right of petition, they roused the free spirit of the North as it never could have been roused by the loud trumpet of Garrison or the soul-animating bugle of Phillips. They bought the great slave, Daniel, and, according to their established usage, paid him no wages for his labor. By his cooperation they forced the Fugitive Slave Law upon us in violation of all our humane instincts and all our principles of justice. And what did they procure for the abolitionists by that despotic process? A deeper and wider detestation of slavery throughout the free States, and the publication of 鈥淯ncle Tom鈥檚 Cabin,鈥� an eloquent outburst of moral indignation, whose echoes wakened the world to look upon their shame.

By filibustering and fraud they dismembered Mexico, and, having thus obtained the soil of Texas, they tried to introduce it as a slave State into the Union. Failing to effect their purpose by constitutional means, they accomplished it by a most open and palpable violation of the Constitution, and by obtaining the votes of senators on false pretenses.

Soon afterward a Southern slave administration ceded to the powerful monarchy of Great Britain several hundreds thousands of square miles that must have been made into free States, to which that same administration had declared that the United States had 鈥渁n unquestionable right鈥� and then they turned upon the weak republic of Mexico, and, in order to make more slave States, wrested from her twice as many hundred thousands of square miles, to which we had not a shadow of right.

Notwithstanding all these extra efforts, they saw symptoms that the political power so long held with a firm grasp was in danger of slipping from their hands, by reason of the extension of abolition sentiments, and the greater prosperity of free States. Emboldened by continual success in aggression, they made use of the pretense of 鈥渟quatter sovereignty鈥� to break the league into which they had formerly cajoled the servile representatives of our blinded people, by which all the territory of the United States south of 36掳 300 was guaranteed to slavery, and all north of it to freedom. Thus Kansas became the battle-ground of the antagonistic elements in our government. Ruffians hired by the slave power were sent thither temporarily to do the voting and drive from the polls the legal voters, who were often murdered in the process. Names copied from the directories of cities in other States were returned by thousands as legal voters in Kansas, in order to establish a Constitution abhorred by the people. This was their exemplification of squatter sovereignty. A Massachusetts senator, distinguished for candor, courtesy, and stainless integrity, was half murdered by slave-holders merely for having the manliness to state these facts to the assembled Congress of the nation. Peaceful emigrants from the North, who went to Kansas for no other purpose than to till the soil, erect mills, and establish manufactories, schools, and churches, were robbed, outraged, and murdered. For many months a war more ferocious than the warfare of wild Indians was carried on against a people almost unresisting, because they relied upon the central government for aid. And all this while the power of the United States, wielded by the slave oligarchy, was on the side of the aggressors. This was the state of things when the hero of Ossawatomie and his brave sons went to the rescue. It was he who first turned the tide of border-ruffian triumph, by showing them that blows were to be taken as well as given.

You may believe it or not, Governor Wise, but it is certainly the truth that, because slave-holders so recklessly sowed the wind in Kansas, they reaped a whirlwind at Harpers Ferry.

The people of the North had a very strong attachment to the Union; but by your desperate measures you have weakened it beyond all power of restoration. They are not your enemies, as you suppose, but they cannot consent to be your tools for any ignoble task you may choose to propose. . . . A majority of them would rejoice to have the slave States fulfill their oft-repeated threat of withdrawal from the Union. It has ceased to be a bugbear, for we begin to despair of being able, by any other process, to give the world the example of a real republic. The moral sense of these States is outraged by being accomplices in sustaining an institution vicious in all its aspects; and it is now generally understood that we purchase our disgrace at great pecuniary expense. If you would only make the offer of a separation in serious earnest, you would hear the hearty response of millions,

Go, gentlemen, and Stand not upon the order of your going, But go at once!

Yours, with all due respect, L. Maria Child.

1. Marie Child to John Brown, October 26, 1859

Dear Captain Brown: Though personally unknown to you, you will recognize in my name an earnest friend of Kansas, when circumstances made that Territory the battle-ground between the antagonistic principles of slavery and freedom, which politicians so vainly strive to reconcile in the government of the United States.

Believing in peace principles, I cannot sympathize with the method you chose to advance the cause of freedom. But I honor your generous intentions,鈥擨 admire your courage, moral and physical. I reverence you for the humanity which tempered your zeal. I sympathize with you in your cruel bereavement, your sufferings, and your wrongs. In brief, I love you and bless you.

Thousands of hearts are throbbing with sympathy as warm as mine. I think of you night and day, bleeding in prison, surrounded by hostile faces, sustained only by trust in God and your own strong heart. I long to nurse you鈥攖o speak to you sisterly words of sympathy and consolation. I have asked permission of Governor Wise to do so. If the request is not granted, I cherish the hope that these few words may at least reach your hands, and afford you some little solace. May you be strengthened by the conviction that no honest man ever sheds blood for freedom in vain, however much he may be mistaken in his efforts. May God sustain you, and carry you through whatsoever may be in store for you! Yours, with heartfelt respect, sympathy and affection,

1. Maria Child.

Reply of John Brown

Mrs. L. Maria Child:听

My dear friend,

Such you prove to be, though a stranger,鈥攜our most kind letter has reached me, with the kind offer to come here and take care of me. Allow me to express my gratitude for your great sympathy, and at the same time to propose to you a different course, together with my reasons for wishing it. I should certainly be greatly pleased to become personally acquainted with one so gifted and so kind, but I cannot avoid seeing some objections to it, under present circumstances. First, I am in charge of a most humane gentleman, who, with his family, has rendered me every possible attention I have desired, or that could be of the least advantage; and I am so recovered of my wounds as no longer to require nursing. Then, again, it would subject you to great personal inconvenience and heavy expense, without doing me any good. . . .

I am quite cheerful under all my afflicting circumstances and prospects; having, as I humbly trust, 鈥渢he peace of God which passeth all understanding鈥� to rule in my heart. You may make such use of this as you see fit. God Almighty bless and reward you a thousand fold

Yours in sincerity and truth, John Brown.

B. D. H. Strother, A Southern Planter Arming His Slaves to Resist Invasion, November 19, 1859

See illustration on page 142.

C. Horace Greeley, 鈥淭he Whole Affair Seems the Work of a Madman,鈥� October 19, 1859

The insurrection, so called, at Harpers Ferry, proves a verity. Old Brown of Osawatamie, who was last heard of on his way from Missouri to Canada with a band of runaway slaves, now turns up in Virginia, where he seems to have been for some months plotting and preparing for a general stampede of slaves. How he came to be in Harpers Ferry, and in possession of the U. S. Armory, is not yet clear; but he was probably betrayed or exposed, and seized the Armory as a place of security until he could safely get away. The whole affair seems the work of a madman; but John Brown has so often looked death serenely in the face that what seems madness to others doubtless wore a different aspect to him. He had twenty-one men with him, mostly white, who appear to have held the Armory from 9 P. M. of Sunday till 7 of Tuesday (yesterday) morning, when it was stormed by Col. Lee and a party of U. S. Marines, and its defenders nearly all killed or mortally wounded . . . . Of the original twenty-two, fifteen were killed, two mortally wounded, and two unhurt. The other three had pushed northward on Monday morning guiding a number of fugitive slaves through Maryland. These were of course sharply pursued and fired on, but had not been taken at our last advices. . . .

There will be enough to heap execration on the memory of these mistaken men. We leave this work to the fit hands and tongues of those who regard the fundamental axioms of the Declaration of Independence as 鈥済littering generalities.鈥� Believing that the way to Universal Emancipation lies not through insurrection, civil war and bloodshed, but through discussion, and the quick diffusion of sentiments of humanity and justice, we deeply regret this outbreak; but remembering that, if their fault was grievous, grievously have they answered it, we will not, by one reproachful word, disturb the bloody shrouds wherein John Brown and his compatriots are sleeping. They dared and died for what they felt to be the right, though in a manner which seems to us fatally wrong. Let their epitaphs remain unwritten until the not distant day when no slave shall clank his chains in the shades of Monticello or by the graves of Mount Vernon.

D. Frederick Douglass, 鈥淛ohn Brown Not Insane,鈥� November 1859

One of the most painful incidents connected with the name of this old hero is the attempt to prove him insane. Many journals have contributed to this effort from a friendly desire to shield the prisoner from Virginia鈥檚 cowardly vengeance. This is a mistaken friendship, which seeks to rob him of his true character and dim the glory of his deeds, in order to save his life. Was there the faintest hope of securing his release by this means, we would choke down our indignation and be silent. But a Virginia court would hang a crazy man without a moment鈥檚 hesitation, if his insanity took the form of hatred of oppression; and this plea only blasts the reputation of this glorious martyr of liberty, without the faintest hope of improving his chance of escape.

It is an appalling fact in the history of the American people, that they have so far forgotten their own heroic age, as readily to accept the charge of insanity against a man who has imitated the heroes of Lexington, Concord, and Bunker Hill.

It is an effeminate and cowardly age, which calls a man a lunatic because he rises to such self-forgetful heroism, as to count his own life worth nothing in comparison with the freedom of millions of his fellows. Such an age would have sent Gideon to a mad-house and put Leonidas in a strait-jacket. Such a people would have treated the defenders of Thermopylae as demented, and shut up Caius Marcus in bedlam. Such a marrowless population as ours has become under the debaucheries of Slavery, would have struck the patriot鈥檚 crown from the brow of Wallace, and recommended blisters and bleeding to the heroic Tell. Wallace was often and again as desperately forgetful of his own life in defense of Scotland鈥檚 freedom, as was Brown in striking for the American slave; and Tell鈥檚 defiance of the Austrian tyrant was as far above the appreciation of cowardly selfishness, as was Brown鈥檚 defiance of the Virginia pirates. . . . Posterity will owe everlasting thanks to John Brown for lifting up once more to the gaze of a nation grown fat and flabby on the garbage of lust and oppression, a true standard of heroic philanthropy, and each coming generation will pay its installment of the debt. No wonder that the aiders and abettors of the huge, overshadowing and many-armed tyranny, which he grappled with in its own infernal den, should call him a mad man; but for those who profess a regard for him, and for human freedom, to join in the cruel slander 鈥渋s the unkindest cut of all.鈥�

Nor is it necessary to attribute Brown鈥檚 deeds to the spirit of vengeance invoked by the murder of his brave boys. That the barbarous cruelty from which he has suffered had its effect in intensifying his hatred of slavery, is doubtless true. But his own statement, that he had been contemplating a bold strike for the freedom of the slaves for ten years, proves that he had resolved upon his present course long before he, or his sons, ever set foot in Kansas. His entire procedure in this matter disproves the charge that he was prompted by an impulse of mad revenge, and shows that he was moved by the highest principles of philanthropy. His carefulness of the lives of unarmed persons鈥攈is humane and courteous treatment of his prisoners鈥攈is cool self-possession all through his trial鈥攁nd especially his calm, dignified speech on receiving his sentence, all conspire to show that he was neither insane or actuated by vengeful passion; and we hope that the country has heard the last of John Brown鈥檚 madness.

The explanation of his conduct is perfectly natural and simple on its face. He believes the Declaration of Independence to be true, and the Bible to be a guide to human conduct, and acting upon the doctrines of both, he threw himself against the serried ranks of American oppression, and translated into heroic deeds the love of liberty and hatred of tyrants, with which he was inspired from both these forces acting upon his philanthropic and heroic soul. This age is too gross and sensual to appreciate his deeds, and so calls him mad; but the future will write his epitaph upon the hearts of a people freed from slavery, because he struck the first effectual blow.

Not only is it true that Brown鈥檚 whole movement proves him perfectly sane and free from merely revengeful passion, but he has struck the bottom line of the philosophy which underlies the abolition movement. He has attacked slavery with the weapons precisely adapted to bring it to the death. Moral considerations have long since been exhausted upon slaveholders. It is in vain to reason with them. One might as well hunt bears with ethics and political economy for weapons as to seek to 鈥減luck the spoiled out of the hand of the oppressor鈥� by the mere force of moral law. Slavery is a system of brute force. It shields itself behind might, rather than right. It must be met with its own weapons. Capt. Brown has initiated a new mode of carrying on the crusade of freedom, and his blow has sent dread and terror throughout the entire ranks of the piratical army of slavery. His daring deeds may cost him his life, but priceless as is the value of that life, the blow he has struck will, in the end, prove to be worthy its mighty cost. Like Samson, he has laid his hands upon the pillars of this great national temple of cruelty and blood, and when he falls, that temple will speedily crumple to its final doom, burying its denizens in its ruins.

E. Abraham Lincoln, Cooper Union Address, February 27, 1860

. . . I would address a few words to the Southern people. . . .

You charge that we stir up insurrections among your slaves. We deny it; and what is your proof? Harpers Ferry! John Brown!! . . .

Some of you admit that no Republican designedly aided or encouraged the Harpers Ferry affair; but still insist that our doctrines and declarations necessarily lead to such results. We do not believe it. . . .

Slave insurrections are no more common now than they were before the Republican party was organized. What induced the Southampton insurrection, twenty-eight years ago, in which, at least, three times as many lives were lost as at Harpers Ferry? . . . In the present state of things in the United States, I do not think a general, or even a very extensive slave insurrection, is possible. The indispensable concert of action cannot be attained. The slaves have no means of rapid communication; nor can incendiary freemen, black or white, supply it. . . .

Much is said by Southern people about the affection of slaves for their masters and mistresses; and a part of it, at least, is true. A plot for an uprising could scarcely be devised and communicated to twenty individuals before some one of them, to save the life of a favorite master or mistress, would divulge it. . . . Occasional poisonings from the kitchen, and open or stealthy assassinations in the field, and local revolts extending to a score or so, will continue to occur as the natural results of slavery; but no general insurrection of slaves, as I think, can happen in this country for a long time. Whoever much fears, or much hopes for such an event, will be alike disappointed. . . .

John Brown鈥檚 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, related in history, at the assassination of kings and emperors. An enthusiast broods over the oppression of a people till he fancies himself commissioned by Heaven to liberate them. He ventures the attempt, which ends in little else than his own execution. . . . .

F. William W. Patton, Lyrics to John Brown鈥檚 Body, 1861

Old John Brown鈥檚 body lies moldering in the grave,

While weep the sons of bondage whom he ventured all to save;

But tho he lost his life while struggling for the slave,

His soul is marching on.

John Brown was a hero, undaunted, true and brave,

And Kansas knows his valor when he fought her rights to save;

Now, tho the grass grows green above his grave,

His soul is marching on.

He captured Harpers Ferry, with his nineteen men so few,

And frightened 鈥淥ld Virginny鈥� till she trembled thru and thru;

They hung him for a traitor, themselves the traitor crew,

But his soul is marching on.

John Brown was John the Baptist of the Christ we are to see,

Christ who of the bondmen shall the Liberator be,

And soon thruout the Sunny South the slaves shall all be free,

For his soul is marching on.

The conflict that he heralded he looks from heaven to view,

On the army of the Union with its flag red, white and blue.

And heaven shall ring with anthems o鈥檈r the deed they mean to do,

For his soul is marching on.

Ye soldiers of Freedom, then strike, while strike ye may,

The death blow of oppression in a better time and way,

For the dawn of old John Brown has brightened into day,

And his soul is marching on.

The post Chapter 14: John Brown鈥檚 Raid on Harpers Ferry appeared first on 澳门六合彩开奖直播.

The Convention assembled in the city of Philadelphia, to organize a National Anti-Slavery Society, promptly seize the opportunity to promulgate the following Declaration of Sentiments, as cherished by them in relation to the enslavement of one-sixth portion of the American people.

More than fifty-seven years have elapsed, since a band of patriots convened in this place, to devise measures for the deliverance of this country from a foreign yoke. The corner-stone upon which they founded the Temple of Freedom was broadly this鈥�鈥溾�榯hat 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.鈥� At the sound of their trumpet-call, three millions of people rose up as from the sleep of death, and rushed to the strife of blood; deeming it more glorious to die instantly as freemen, than desirable to live one hour as slaves. They were few in number鈥�poor in resources; but the honest conviction that Truth, Justice and Right were on their side, made them invincible.

We have met together for the achievement of an enterprise, without which that of our fathers is incomplete; and which, for its magnitude, solemnity, and probable results upon the destiny of the world, as far transcends theirs as moral truth does physical force.

In purity of motive, in earnestness of zeal, in decision of purpose, in intrepidity of action, in steadfastness of faith, in sincerity of spirit, we would not be inferior to them.

Their principles led them to wage war against their oppressors, and to spill human blood like water, in order to be free.

Ours forbid the doing of evil that good may come, and lead us to reject, and to entreat the oppressed to reject, the use of all carnal weapons for deliverance from bondage; relying solely upon those which are spiritual, and mighty through God to the pulling down of strong holds. Their measures were physical resistance鈥�the marshalling in arms鈥攖he hostile array鈥攖he mortal encounter. Ours shall be such only as the opposition of moral purity to moral corruption鈥攖he destruction of error by the potency of truth鈥攖he overthrow of prejudice by the power of love鈥攁nd the abolition of slavery by the spirit of repentance.

Their grievances, great as they were, were trifling in comparison with the wrongs and sufferings of those for whom we plead. Our fathers were never slaves鈥攏ever bought and sold like cattle鈥攏ever shut out from the light of knowledge and religion鈥攏ever subjected to the lash of brutal taskmasters.

But those, for whose emancipation we are striving鈥攃onstituting at the present time at least one-sixth part of our countrymen鈥攁re recognized by law, and treated by their fellow-beings, as marketable commodities, as goods and chattels, as brute beasts; are plundered daily of the fruits of their toil without redress; really enjoy no constitutional nor legal protection from licentious and murderous outrages upon their persons; and are ruthlessly torn asunder鈥攖he tender babe from the arms of its frantic mother鈥攖he heart-broken wife from her weeping husband鈥攁t the caprice or pleasure of irresponsible tyrants. For the crime of having a dark complexion, they suffer the pangs of hunger, the infliction of stripes, the ignominy of brutal servitude. They are kept in heathenish darkness by laws expressly enacted to make their instruction a criminal offence.

These are the prominent circumstances in the condition of more than two millions of our people, the proof of which听may be found in thousands of indisputable facts, and in the laws of the slaveholding States.

Hence we maintain鈥攖hat, in view of the civil and religious privileges of this nation, the guilt of its oppression is unequalled by any other on the face of the earth; and, therefore, that it is bound to repent instantly, to undo the heavy burdens, and to let the oppressed go free.

We further maintain鈥攖hat no man has a right to enslave or imbrute his brother鈥攖o hold or acknowledge him, for one moment, as a piece of merchandise鈥攖o keep back his hire by fraud鈥攐r to brutalize his mind, by denying him the means of intellectual, social and moral improvement.

The right to enjoy liberty is inalienable. To invade it is to usurp the prerogative of Jehovah. Every man has a right to his own body鈥攖o the products of his own labor鈥攖o the protection of law鈥攁nd to the common advantages of society. It is piracy to buy or steal a native African, and subject him to servitude. Surely, the sin is as great to enslave an American as an African.

Therefore we believe and affirm鈥攖hat there is no difference, in principle, between the African slave trade and American slavery:

That every American citizen, who detains a human being in involuntary bondage as his property, is, according to Scripture, (Ex. xxi. 16,) a man-stealer:

That the slaves ought instantly to be set free, and brought under the protection of law:

That if they had lived from the time of Pharaoh down to the present period, and had been entailed through successive generations, their right to be free could never have been alienated, but their claims would have constantly risen in solemnity:

That all those laws which are now in force, admitting the right of slavery, are therefore, before God, utterly null and听void; being an audacious usurpation of the Divine prerogative, a daring infringement on the law of nature, a base over-throw of the very foundations of the social compact, a complete extinction of all the relations, endearments and obligations of mankind, and a presumptuous transgression of all the holy commandments; and that therefore they ought instantly to be abrogated.

We further believe and affirm鈥攖hat all persons of color, who possess the qualifications which are demanded of others, ought to be admitted forthwith to the enjoyment of the same privileges, and the exercise of the same prerogatives, as others; and that the paths of preferment, of wealth, and of intelligence, should be opened as widely to them as to persons of a white complexion.

We maintain that no compensation should be given to the planters emancipating their slaves:

Because it would be a surrender of the great fundamental principle, that man cannot hold property in man:听

Because slavery is a crime, and therefore is not an article to be sold:

Because the holders of slaves are not the just proprietors of what they claim; freeing the slave is not depriving them of property, but restoring it to its rightful owner; it is not wronging the master, but righting the slave鈥攔estoring him to himself:

Because immediate and general emancipation would only destroy nominal, not real property; it would not amputate a limb or break a bone of the slaves, but by infusing motives into their breasts, would make them doubly valuable to the masters as free laborers; and

Because, if compensation is to be given at all, it should be given to the outraged and guiltless slaves, and not to those who have plundered and abused them.

We regard as delusive, cruel and dangerous, any scheme of expatriation which pretends to aid, either directly or indirectly, in the emancipation of the slaves, or to be a substitute for the immediate and total abolition of slavery.

We fully and unanimously recognize the sovereignty of each State, to legislate exclusively on the subject of the slavery which is tolerated within its limits; we concede that Congress, under the present national compact, has no right to interfere with any of the slave States, in relation to this momentous subject:

But we maintain that Congress has a right, and is solemnly bound, to suppress the domestic slave trade between the several States, and to abolish slavery in those portions of our territory which the Constitution has placed under its exclusive jurisdiction.

We also maintain that there are, at the present time, the highest obligations resting upon the people of the free States to remove slavery by moral and political action, as prescribed in the Constitution of the United States. They are now living under a pledge of their tremendous physical force, to fasten the galling fetters of tyranny upon the limbs of millions in the Southern States; they are liable to be called at any moment to suppress a general insurrection of the slaves; they authorize the slave owner to vote for three-fifths of his slaves as property, and thus enable him to perpetuate his oppression; they support a standing army at the South for its protection and they seize the slave, who has escaped into their territories, and send him back to be tortured by an enraged master or a brutal driver. This relation to slavery is criminal, and full of danger: IT MUST BE BROKEN UP.

These are our views and principles鈥攖hese our designs and measures. With entire confidence in the overruling justice of God, we plant ourselves upon the Declaration of our Independence and the truths of Divine Revelation, as upon the Everlasting Rock.

We shall organize Anti-Slavery Societies, if possible, in every city, town and village in our land.

We shall send forth agents to lift up the voice of remonstrance, of warning, of entreaty, and of rebuke.

We shall circulate, unsparingly and extensively, anti-slavery tracts and periodicals.

We shall enlist the pulpit and the press in the cause of the suffering and the dumb.

We shalt aim at a purification of the churches from all participation in the guilt of slavery.

We shall encourage the labor of freemen rather than that of slaves, by giving a preference to their productions: and

We shall spare no exertions nor means to bring the whole nation to speedy repentance.

Our trust for victory is solely in God. We may be personally defeated, but our principles never. Truth, Justice, Reason, Humanity, must and will gloriously triumph. Already a host is coming up to the help of the Lord against the mighty, and the prospect before us is full of encouragement.

Submitting this Declaration to the candid examination of the people of this country, and of the friends of liberty throughout the world, we hereby affix our signatures to it; pledging ourselves that, under the guidance and by the help of Almighty God, we will do all that in us lies, consistently with this Declaration of our principles, to overthrow the most execrable system of slavery that has ever been witnessed upon earth; to deliver our land from its deadliest curse; to wipe out the foulest stain which rests upon our national escutcheon; and to secure to the colored population of the United States, all the rights and privileges which belong to them as men, and as Americans鈥攃ome what may to our persons, our interests, or our reputation鈥攚hether we live to witness the triumph of Liberty, Justice and Humanity, or perish untimely as martyrs in this great, benevolent, and holy cause.

B.Angelina Grimk茅, Appeal to Christian Women of the South, 1836

RESPECTED FRIENDS,

It is because I feel a deep and tender interest in your present and eternal welfare that I am willing thus publicly to address you. . . . I feel an interest in you, as branches of the same vine from whose root I daily draw the principle of spiritual vitality鈥擸es! Sisters in Christ I feel an interest in you, and often has the secret prayer arisen on your behalf, Lord 鈥渙pen thou their eyes that they may see wondrous things out of thy Law鈥濃�擨t is then, because I do feel and do pray for you, that I thus address you upon a subject about which of all others, perhaps you would rather not hear anything; but, 鈥渨ould to God ye could bear with me a little in my folly, and indeed bear with me, for I am jealous over you with godly jealousy.鈥� Be not afraid then to read my appeal; it is not written in the heat of passion or prejudice, but in that solemn calmness which is the result of conviction and duty. It is true, I am going to tell you unwelcome truths, but I mean to speak those truths in love, and remember Solomon says, 鈥渇aithful are the wounds of a friend.鈥� I do not believe the time has yet come when Christian women 鈥渨ill not endure sound doctrine,鈥� even on the subject of Slavery, if it is spoken to them in tenderness and love, therefore I now address you.

. . . It will be, and that very soon, clearly perceived and fully acknowledged by all the virtuous and the candid, that in principle it is as sinful to hold a human being in bondage who has been born in Carolina, as one who has been born in Africa. All that sophistry of argument which has been employed to prove, that although it is sinful to send to Africa to procure men and women as slaves, who, have never been in slavery, that still, it is not sinful to keep those in bondage who have come down by inheritance, will be utterly over thrown. We must come back to the good old doctrine of our fore fathers who declared to the world, 鈥渢his self-evident truth that all men are created equal, and that they have certain inalienable rights among which are, life,听liberty, and the pursuit of happiness.鈥� It is even a greater absurdity to suppose a man can be legally born a slave under our free Republican Government, than under the petty despotisms of barbarian Africa. If then, we have no right to enslave an African, surely we can have none to enslave an American; if a self-evident truth that all men everywhere and of every color are born equal, and have an inalienable right to liberty, then it is equally true that no man can be born a slave, and no man can ever rightfully听be reduced to听involuntary听bondage and held as a slave, however fair may be the claim of his master or mistress through wills and title-deeds. . . .

But perhaps you will be ready to query, why appeal to women on this subject ? We do not make the laws which perpetuate slavery. No legislative power is vested in us;听we听can do nothing to overthrow the system, even if we wished to do so. To this I reply, I know you do not make the laws, but I also know that you听are the wives and mothers, the sisters and daughters of those who do; and if you really suppose you can do nothing to overthrow slavery, you are greatly mistaken. You can do much in every way: four things I will name. 1st. You can read on this subject. 2d. You can pray over this subject. 3d. You can speak on this subject. 4th. You can act on this subject. I have not placed reading before praying because I regard it more important, but because, in order to pray aright, we must understand what we are praying for; it is only then we can 鈥減ray with the understanding, and the spirit also.鈥�

1. Read then on the subject of slavery. Search the Scriptures daily, whether the things I have told you are true. Other books and papers might be a great help to you in this investigation, but they are not necessary, and it is hardly probable that your Committees of Vigilance will allow you to have any other. The听Bible听then is the book I want you to read in the spirit of inquiry, and the spirit of prayer. Even the enemies of Abolitionists, acknowledge that their doctrines are drawn from it. In the great mob in Boston, last autumn, when the books and papers of the Anti-Slavery Society, were thrown out of the windows of their office, one individual laid hold of the Bible and was about tossing it out to the ground, when another reminded him that it was the Bible be had in his hand. 鈥淥! 鈥榯is all one,鈥� he replied, and out went the sacred volume, along with the rest. We thank him for the acknowledgment. Yes, 鈥渋t is all one,鈥� for our books and papers are mostly commentaries on the Bible, and the Declaration. Read the Bible then, it contains the words of Jesus, and they are spirit and life. Judge for yourselves whether听he sanctioned such a system of oppression and crime.
2. Pray over this subject. When you have entered into your closets, and shut the doors, then pray to your Father, who sees in secret, that he would open your eyes to see whether slavery is sinful, and if it is, that he would enable you to bear a faithful, open and unshrinking testimony against it, and to do whatsoever your hands find to do, leaving the consequences entirely to him, who still says to us whenever we try to reason away duty from the fear of consequences,听鈥淲hat is that to thee, follow thou me.鈥� Pray also for that poor slave, that he may be kept patient and submissive under his hard lot, until God is pleased to open the door of freedom to him without violence or bloodshed. Pray too for the master that his heart may be softened and he made willing to acknowledge, as Joseph鈥檚 brethren did, 鈥淰erily we are guilty concerning our brother,鈥� before he will be compelled to add in consequence of Divine judgment, 鈥渢herefore is all this evil come upon us.鈥� Pray also for all your brethren and sisters who are laboring in the righteous cause of Emancipation in the Northern States, England and the world. There is great encouragement for prayer in these words of our Lord. 鈥淲hatsoever ye shall ask the Father in my name, he will give it to you鈥�鈥擯ray then without ceasing, in the closet and the social circle.
3. Speak on this subject. It is through the tongue, the pen, and the press, that truth is principally propagated. Speak then to your relatives, your friends, your acquaintances on the subject of slavery; be not afraid if you are conscientiously convinced it is sinful, to say so openly, but calmly, and to let your sentiments be known. If you are served by the slaves of others, try to ameliorate their condition as much as possible; never aggravate their faults, and thus add fuel to the fire of anger already kindled, in a master and mistress鈥檚 bosom; remember their extreme ignorance, and consider them as your Heavenly Father does the less culpable on this account, even when they do wrong things. Discountenance all cruelty to them, all starvation, all corporal chastisement; these may brutalize and break their spirits, but will never bend them to willing, cheerful obedience. If possible, see that they are comfortably and seasonably fed, whether in the house or the field; it is unreasonable and cruel to expect slaves to wait for their breakfast until eleven o鈥檆lock, when they rise at five or six. Do all you can, to induce their owners to clothe them well, and to allow them many little indulgences which would contribute to their comfort. Above all, try to persuade your husband, father, brothers and sons, that slavery is a crime against God and man, and that it is a great sin to keep human beings in such abject ignorance; to deny them the privilege of learning to read and write. The Catholics are universally condemned, for denying the Bible to the common people, but, slaveholders must not blame them, for they are doing the very same thing, and for the very same reason, neither of these systems can bear the light which bursts from the pages of that Holy Book. And lastly, endeavor to inculcate submission on the part of the slaves, but whilst doing this be faithful in pleading the cause of the oppressed.
4. Act on this subject. Some of you own slaves yourselves. If you believe slavery is sinful, set them at liberty, 鈥渦ndo the heavy burdens and let the oppressed go free.鈥� If they wish to remain with you, pay them wages, if not let them leave you. Should they remain teach them, and have them taught the common branches of an English education; they have minds and those minds ought to be improved. So precious a talent as intellect, never was given to be wrapped in a napkin and buried in the earth. It is the duty of all, as far as they can, to improve their own menial faculties, because we are commanded to love God with all our minds, as well as with all our hearts, and we commit a great sin, if we forbid or prevent that cultivation of the mind in others, which would enable them to perform this duty. Teach your servants then to read &c, and encourage them to believe it is their duty to learn, if it were only that they might read the Bible.

But some of you will say, we can neither free our slaves nor teach them to read, for the laws of our state forbid it. Be not surprised when I say such wicked laws ought to be no barrier in the way of your duty, and I appeal to the Bible to prove this position. . . .

I know that this doctrine of obeying God, rather than man, will be considered as dangerous, and heretical by many, but I am not afraid openly to avow it, because it is the doctrine of the Bible; but I would not be understood to advocate resistance to any law however oppressive, if, in obeying it, I was not obliged to commit sin. If for instance, there was a law, which imposed imprisonment or a fine upon me if I manumitted a slave, I would on no account resist that law, I would set the slave free, and then go to prison or pay the fine. If a law commands me to sin I will break it; if it calls me to suffer, I will let it take its course unresistingly. The doctrine of blind obedience and unqualified submission to any human power, whether civil or ecclesiastical, is the doctrine of despotism, and ought to have no place among Republicans and Christians.
. . .

The women of the South can overthrow this horrible system of oppression and cruelty, licentiousness and wrong. Such appeals to your legislatures would be irresistible, for there is something in the heart of man which will bend under moral suasion. There is a swift witness for truth in his bosom, which will respond to truth when it is uttered with calmness and dignity. If you could obtain but six signatures to such a petition in only one state, I would say, send up that petition, and be not in the least discouraged by the scoffs, and jeers of the heartless, or the resolution of the house to lay it on the table. It will be a great thing if the subject can be introduced into your legislatures in any way, even by women, and they will be the most likely to introduce it there in the best possible manner, as a matter of morals and religion, not of expediency or politics. You may petition, too, the different ecclesiastical bodies of the slave states. Slavery must be attacked with the whole power of truth and the sword of the spirit. You must take it up on Christian ground, and fight against it with Christian weapons, whilst your feet are shod with the preparation of the gospel of peace. And you are now loudly called upon by the cries of the widow and the orphan, to arise and gird yourselves for this great moral conflict, with the whole armor of righteousness upon the right hand and on the left.. . .

I have appealed to your sympathies as women, to your sense of duty as Christian women. . . . I have sowed the seeds of truth, but I well know, that even if an Apollos were to follow in my steps to water them, 鈥�God only can give the increase.鈥� To Him then who is able to prosper the work of his servant鈥檚 hand, I commend this Appeal in fervent prayer, that as he hath 鈥�chosen the weak things of the world, to confound the things which are mighty,鈥� so He may cause His blessing, to descend and carry conviction to the hearts of many Lydias through these speaking pages. Farewell鈥擟ount me not your 鈥渆nemy because I have told you the truth,鈥� but believe me in unfeigned affection,

Your sympathizing Friend,

Angelina Grimk茅

C.Southern Runaway Slave Notices, 1839 and 鈥淥ur Peculiar Domestic Institutions,鈥� 1840

See illustrations on pages 139 and 140.

D.鈥淚 have as much right in this country as any other man,鈥� Frederick Douglass, June 8, 1849

. . . It is because the American Colonization Society cherishes and fosters this feeling of hatred against the black man, that I am opposed to it. And I am especially disposed to speak out my opposition to this colonization scheme to-night, because not only of the renewed interest excited in the colonization scheme by the efforts of Henry Clay and others, but because there is a lecturer in the shape of the Rev. Mr. Miller, of New Jersey, now in England, soliciting funds for our expatriation from this country, and going about trying to organize a society, and to create an impression in favor of removing us from this country. I would ask you, my friends, if this is not mean and impudent in the extreme, for one class of Americans to ask for the removal of another class? I feel, sir, I have as much right in this country as any other man. I feel that the black man in this land has as much right to stay in this land as the white man. Consider the matter in the light of possession in this country. Our connection with this country is contemporaneous with your own. From the beginning of the existence of this people, as a people, the colored man has had a place upon the American soil. To be sure, he was not driven from his home in pursuit of a greater liberty than he enjoyed at home, like the Pilgrim fathers; but in the same year that the Pilgrims were landing in this State, slaves were landing on the James River, in Virginia. We feel on this score, then, that we have as much right here as any other class of people.

We have other claims to being regarded and treated as American citizens. Some of our number have fought and bled for this country, and we only ask to be treated as well as those who have fought against it. We are lovers of this country, and we only ask to be treated as well as the haters of it. We are not only told by Americans to go out of our native land to Africa, and there enjoy our freedom鈥攂ut Irishmen newly landed on our soil, who know nothing of our institutions, nor of the history of our country, whose toil has not been mixed with the soil of the country as ours鈥攈ave the audacity to propose our removal from this, the land of our birth. For my part, I mean, for one, to stay in this country; I have made up my mind to live among you. I had a kind offer, when I was in England, of a little house and lot, and the free use of it, on the banks of the river Eden. I could easily have stayed here, if I had sought for ease, undisturbed, unannoyed by American skin-aristocracy; for it is an aristocracy of skin鈥攖hose passengers on board the Alida only got their dinners that day in virtue of their color; if their skins had been of my color, they would have had to fast all day. Whatever denunciations England may be entitled to on account of their treatment of Ireland and her own poor, one thing can be said of her, that no man in that country, or in any of her dominions, is treated as less than a man of account of his complexion. I could have lived there; but when I remembered this prejudice against color, as it is called, and slavery, and saw the many wrongs inflicted on my own people at the North that ought to be combated and put down, I felt a disposition to lay aside ease, to turn my back on the kind offer of my friends, and to return among you鈥攄eeming it more noble to suffer along with my colored brethren, and meet these prejudices, that to live at ease, undisturbed, on the other side of the Atlantic. I had rather be here now, encountering this feeling, bearing my testimony against it, setting it at defiance, than to remain in England undisturbed. I have made up my mind wherever I go, I shall go as a man, not as a slave. When I go on board of your steamboats, I shall always aim to be courteous and mild in my deportment towards all with whom I come in contact, at the same time firmly and constantly endeavoring to assert my equal right as a man and a brother.

But the Colonization Society says this prejudice can never be overcome鈥攖hat it is natural鈥擥od has implanted it. Some say so; others declare that it can only be removed by removing us to Liberia. I know this is false, from my own experience in this country. I remember that, but a few years ago, upon the railroads from New Bedford and Salem and in all parts of Massachusetts, a most unrighteous and proscriptive rule prevailed, by which colored men and women were subjected to all manner of indignity in the use of those conveyances. Anti-slavery men, however, lifted up their testimony against this principle from year to year; and from year to year, he whose name cannot be mentioned without receiving a round of applause, Wendell Phillips went abroad, exposing this proscription in the light of justice. What is the result? Not a single railroad can be found in any part of Massachusetts, where a colored man is treated and esteemed in any other light than that of a man and a traveler. Prejudice has given way and must give way. The fact that it is giving way proves that this prejudice is not invincible. The time was when it was expected that a colored man, when he entered a church in Boston, would going into the Jim Crow pew鈥攁nd I believe such is the case now, to a large extent; but then there were those who would defend the custom. But you can scarcely get a defender of this proscription in New England now.

The history of the repeal of the intermarriage law shows that the prejudice against color is not invincible. The general manner in which white persons sit with colored persons shows plainly that the prejudice against color is not invincible. When I first came here, I felt the greatest possible diffidence of sitting with whites. I used to come up from the shipyard, where I worked, with my hands hardened with toil, rough and uncomely, and my movements awkward (for I was unacquainted with the rules of politeness), I would shrink back, and would not have taken my meals with the whites had they not pressed me to do so. Our president, in his earlier intercourse with me, taught me, by example his abhorrence of this prejudice. He has, in my presence, stated to those who visited him, that if they did not like to sit at the table with me, they could have a separate one for themselves.

The time was, when I walked through the streets of Boston, I was liable to insult if in company with a white person. To-day I have passed in company with my white friends, leaning their arm and they on mine, and yet the first word from any quarter on account of the color of my skin I have not heard. It is all false, this talk about the invincibility of prejudice against color. If any of you have it, and no doubt some of you have, I will tell you how to get rid of it.

Commence to do something to elevate and improve and enlighten the colored man, and your prejudice will begin to vanish. The more you try to make a man of the black man, the more you will begin to think him a man. . .

E.George Fitzhugh, Sociology for the South, or, The Failure of Free Society, 1854

. . . But the chief and far most important enquiry is, how does slavery affect the condition of the slave? One of the wildest sects of Communists in France proposes not only to hold all property in common, but to divide the profits, not according to each man鈥檚 in-put and labor, but according to each man鈥檚 wants. Now this is precisely the system of domestic slavery with us. We provide for each slave, in old age and in infancy, in sickness and in health, not according to his labor, but according to his wants. The master鈥檚 wants are more costly and refined, and he therefore gets a larger share of the profits. A Southern farm is the beau ideal of Communism; it is a joint concern, in which the slave consumes more than the master, of the coarse products, and is far happier, because although the concern may fail, he is always sure of a support; he is only transferred to another master to participate in the profits of another concern; he marries when he pleases, because he knows he will have to work no more with a family than without one, and whether he live or die, that family will be taken care of; he exhibits all the pride of ownership, despises a partner in a smaller concern, 鈥渁 poor man鈥檚 negro,鈥� boasts of 鈥渙ur crops, horses, fields and cattle;鈥� and is as happy as a human being can be. And why should he not?鈥攈e enjoys as much of the fruits of the farm as he is capable of doing, and the wealthiest can do no more. Great wealth brings many additional cares, but few additional enjoyments. Our stomachs do not increase in capacity with our fortunes. We want no more clothing to keep us warm. We may create new wants, but we cannot create new pleasures. The intellectual enjoyments which wealth affords are probably balanced by the new cares it brings along with it.

There is no rivalry, no competition to get employment among slaves, as among free laborers. Nor is there a war between master and slave. The master鈥檚 interest prevents his reducing the slave鈥檚 allowance or wages in infancy or sickness, for he might lose the slave by so doing. His feeling for his slave never permits him to stint him in old age. The slaves are all well fed, well clad, have plenty of fuel, and are happy. They have no dread of the future鈥攏o fear of want. A state of dependence is the only condition in which reciprocal affection can exist among human beings鈥攖he only situation in which the war of competition ceases, and peace, amity and good will arise. A state of independence always begets more or less of jealous rivalry and hostility. A man loves his children because they are weak, helpless and dependent; he loves his wife for similar reasons. When his children grow up and assert their independence, he is apt to transfer his affection to his grand-children. He ceases to love his wife when she becomes masculine or rebellious; but slaves are always dependent, never the rivals of their master. Hence, though men are often found at variance with wife or children, we never saw one who did not like his slaves, and rarely a slave who was not devoted to his master. 鈥淚 am thy servant!鈥� disarms me of the power of master. Every man feels the beauty, force and truth of this sentiment of Sterne. But he who acknowledges its truth, tacitly admits that dependence is a tie of affection, that the relation of master and slave is one of mutual good will. Volumes written on the subject would not prove as much as this single sentiment. It has found its way to the heart of every reader, and carried conviction along with it. The slave-holder is like other men; he will not tread on the worm nor break the bruised reed. The ready submission of the slave, nine times out of ten, disarms his wrath even when the slave has offended. The habit of command may make him imperious and fit him for rule; but he is only imperious when thwarted or ordered by his equals; he would scorn to put on airs of command among blacks, whether slaves or free; he always speaks to them in a kind and subdued tone. We go farther, and say the slave-holder is better than others鈥攂ecause he has greater occasion for the exercise of the affection. His whole life is spent in providing for the minutest wants of others, in taking care of them in sickness and in health. Hence he is the least selfish of men. Is not the old bachelor who retires to seclusion, always selfish? Is not the head of a large family almost always kind and benevolent? And is not the slave-holder the head of the largest family? Nature compels master and slave to be friends; nature makes employers and free laborers enemies.

The institution of slavery gives full development and full play to the affections. Free society chills, stints and eradicates them. In a homely way the farm will support all, and we are not in a hurry to send our children into the world, to push their way and make their fortunes, with a capital of knavish maxims. We are better husbands, better fathers, better friends, and better neighbors than our Northern brethren. The tie of kindred to the fifth degree is often a tie of affection with us. First cousins are scarcely acknowledged at the North, and even children are prematurely pushed off into the world. Love for others is the organic law of our society, as self-love is of theirs. . . .

F.Number of Slaves in the Territory Enumerated, 1790 to 1850, US Census Bureau

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Note that both memos reference the 鈥渙pinions鈥� given: under Chief Justice Earl Warren鈥檚 direction, the court actually issued two separate but parallel decisions on the question of segregation in the schools, one applying to the states and one applying to the District of Columbia.

Dear Chief,

Today I believe has been a great day for America and its court. Your opinions in the segregation cases were highly appropriate and were delivered in the appropriate spirit. I expect there will be no more significant decision made during our service on the Court. I cherish the privilege of sharing in this.

To you goes the credit for the character of the opinions which produced the all important unanimity. Congratulations.

Harold H. Burton

Dear Chief,

This is a day that will live in glory. It is also a great day in the history of the Court, and not in the least for the course of deliberation which brought about the result. I congratulate you.

Felix Frankfurter

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The act of Congress entitled 鈥淎n act to enforce the provisions of the fourteenth amendment to the Constitution of the United States, and for other purposes,鈥� approved April 20, A. D. 1871, being a law of extraordinary public importance, I consider it my duty to issue this my proclamation calling the attention of the people of the United States thereto, enjoining upon all good citizens, and especially upon all public officers, to be zealous in the enforcement thereof, and warning all persons to abstain from committing any of the acts thereby prohibited.

This law of Congress applies to all parts of the United States and will be enforced everywhere to the extent of the powers vested in the Executive. But inasmuch as the necessity therefore is well known to have been caused chiefly by persistent violations of the rights of citizens of the United States by combinations of lawless and disaffected persons in certain localities lately the theater of insurrection and military conflict, I do particularly exhort the people of those parts of the country to suppress all such combinations by their own voluntary efforts through the agency of local laws and to maintain the rights of all citizens of the United States and to secure to all such citizens the equal protection of the laws.

Fully sensible of the responsibility imposed upon the executive by the act of Congress to which public attention is now called, and reluctant to call into exercise any of the extraordinary powers thereby conferred upon me except in cases of imperative necessity, I do, nevertheless, deem it my duty to make known that I will not hesitate to exhaust the powers thus vested in the executive whenever and wherever it shall become necessary to do so for the purpose of securing to all citizens of the United States the peaceful enjoyment of the rights guaranteed to them by the Constitution and laws.

It is my earnest wish that peace and cheerful obedience to law may prevail throughout the land and that all traces of our late unhappy civil strife may be speedily removed. These ends can be easily reached by acquiescence in the results of the conflict, now written in our Constitution, and by the due and proper enforcement of equal, just, and impartial laws in every part of our country.

The failure of local communities to furnish such means for the attainment of results so earnestly desired imposes upon the National Government the duty of putting forth all its energies for the protection of its citizens of every race and color and for the restoration of peace and order throughout the entire country.

In testimony whereof I have hereunto set my hand and caused the seal of the United States to be affixed.

Done at the city of Washington, this 3d day of May, A. D. 1871, and of the Independence of the United States the ninety-fifth.

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Good evening, my fellow citizens:

This afternoon, following a series of threats and defiant statements, the presence of Alabama National Guardsmen was required on the University of Alabama to carry out the final and unequivocal order of the United States District Court of the Northern District of Alabama. That order called for the admission of two clearly qualified young Alabama residents who happened to have been born Negro.

That they were admitted peacefully on the campus is due in good measure to the conduct of the students of the University of Alabama, who met their responsibilities in a constructive way.

I hope that every American, regardless of where he lives, will stop and examine his conscience about this and other related incidents. This Nation was founded by men of many nations and backgrounds. It was founded on the principle that all men are created equal, and that the rights of every man are diminished when the rights of one man are threatened.

Today we are committed to a worldwide struggle to promote and protect the rights of all who wish to be free. And when Americans are sent to Vietnam or West Berlin, we do not ask for whites only. It ought to be possible, therefore, for American students of any color to attend any public institution they select without having to be backed up by troops.

It ought to be possible for American consumers of any color to receive equal service in places of public accommodation, such as hotels and restaurants and theaters and retail stores, without being forced to resort to demonstrations in the street, and it ought to be possible for American citizens of any color to register and to vote in a free election without interference or fear of reprisal.

It ought to be possible, in short, for every American to enjoy the privileges of being American without regard to his race or his color. In short, every American ought to have the right to be treated as he would wish to be treated, as one would wish his children to be treated. But this is not the case.

The Negro baby born in America today, regardless of the section of the Nation in which he is born, has about one-half as much chance of completing high school as a white baby born in the same place on the same day, one-third as much chance of completing college, one-third as much chance of becoming a professional man, twice as much chance of becoming unemployed, about one-seventh as much chance of earning $10,000 a year, a life expectancy which is 7 years shorter, and the prospects of earning only half as much.

This is not a sectional issue. Difficulties over segregation and discrimination exist in every city, in every State of the Union, producing in many cities a rising tide of discontent that threatens the public safety. Nor is this a partisan issue. In a time of domestic crisis men of good will and generosity should be able to unite regardless of party or politics. This is not even a legal or legislative issue alone. It is better to settle these matters in the courts than on the streets, and new laws are needed at every level, but law alone cannot make men see right.

We are confronted primarily with a moral issue. It is as old as the scriptures and is as clear as the American Constitution.

The heart of the question is whether all Americans are to be afforded equal rights and equal opportunities, whether we are going to treat our fellow Americans as we want to be treated. If an American, because his skin is dark, cannot eat lunch in a restaurant open to the public, if he cannot send his children to the best public school available, if he cannot vote for the public officials who represent him, if, in short, he cannot enjoy the full and free life which all of us want, then who among us would be content to have the color of his skin changed and stand in his place? Who among us would then be content with the counsels of patience and delay?

One hundred years of delay have passed since President Lincoln freed the slaves, yet their heirs, their grandsons, are not fully free. They are not yet freed from the bonds of injustice. They are not yet freed from social and economic oppression. And this Nation, for all its hopes and all its boasts, will not be fully free until all its citizens are free.

We preach freedom around the world, and we mean it, and we cherish our freedom here at home, but are we to say to the world, and much more importantly, to each other that this is a land of the free except for the Negroes; that we have no second-class citizens except Negroes; that we have no class or cast system, no ghettoes, no master race except with respect to Negroes?

Now the time has come for this Nation to fulfill its promise. The events in Birmingham and elsewhere have so increased the cries for equality that no city or state or legislative body can prudently choose to ignore them.

The fires of frustration and discord are burning in every city, North and South, where legal remedies are not at hand. Redress is sought in the streets, in demonstrations, parades, and protests which create tensions and threaten violence and threaten lives.

We face, therefore, a moral crisis as a country and as a people. It cannot be met by repressive police action. It cannot be left to increased demonstrations in the streets. It cannot be quieted by token moves or talk. It is a time to act in the Congress, in your State and local legislative body and, above all, in all of our daily lives. . . .

Next week I shall ask the Congress of the United States to act, to make a commitment it has not fully made in this century to the proposition that race has no place in American life or law. The Federal judiciary has upheld that proposition in a series of forthright cases. The executive branch has adopted that proposition in the conduct of its affairs, including the employment of Federal personnel, the use of Federal facilities, and the sale of federally financed housing.

But there are other necessary measures which only the Congress can provide, and they must be provided at this session. The old code of equity law under which we live commands for every wrong a remedy, but in too many communities, in too many parts of the country, wrongs are inflicted on Negro citizens and there are no remedies at law. Unless the Congress acts, their only remedy is in the street.

I am, therefore, asking the Congress to enact legislation giving all Americans the right to be served in facilities which are open to the public – hotels, restaurants, theaters, retail stores, and similar establishments.

This seems to me to be an elementary right. Its denial is an arbitrary indignity that no American in 1963 should have to endure, but many do. . . .

I am also asking Congress to authorize the Federal Government to participate more fully in lawsuits designed to end segregation in public education. We have succeeded in persuading many districts to desegregate voluntarily. Dozens have admitted Negroes without violence. Today a Negro is attending a state-supported institution in every one of our 50 States, but the pace is very slow. . . .

Other features will be also requested, including greater protection for the right to vote. But legislation, I repeat, cannot solve this problem alone. It must be solved in the homes of every American in every community across our country.

In this respect, I want to pay tribute to those citizens North and South who have been working in their communities to make life better for all. They are acting not out of a sense of legal duty but out of a sense of human decency.

Like our soldiers and sailors in all parts of the world, they are meeting freedom’s challenge on the firing line, and I salute them for their honor and their courage.

My fellow Americans, this is a problem which faces us all – in every city of the North as well as the South. Today there are Negroes unemployed, two or three times as many compared to whites, inadequate in education, moving into the large cities, unable to find work, young people particularly out of work without hope, denied equal rights, denied the opportunity to eat at a restaurant or lunch counter or go to a movie theater, denied the right to a decent education, denied almost today the right to attend a state university even though qualified. It seems to me that these are matters which concern us all, not merely Presidents or Congressmen or Governors, but every citizen of the United States.

This is one country. It has become one country because all of us and all the people who came here had an equal chance to develop their talents. . . .

Therefore, I am asking for your help in making it easier for us to move ahead and to provide the kind of equality of treatment which we would want ourselves; to give a chance for every child to be educated to the limit of his talents.

As I have said before, not every child has an equal talent or an equal ability or an equal motivation, but they should have the equal right to develop their talent and their ability and their motivation, to make something of themselves.

We have a right to expect that the Negro community will be responsible, will uphold the law, but they have a right to expect that the law will be fair, that the Constitution will be color blind, as Justice Harlan said at the turn of the century.¹

This is what we are talking about and this is a matter which concerns this country and what it stands for, and in meeting it I ask the support of all our citizens.

Thank you very much.

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The assembling of the Second Session of the Thirty-ninth Congress may very properly be made the occasion of a few earnest words on the already much-worn topic of reconstruction.

Seldom has any legislative body been the subject of a solicitude more intense, or of aspirations more sincere and ardent. There are the best of reasons for this profound interest. Questions of vast moment, left undecided by the last session of Congress, must be manfully grappled with by this. No political skirmishing will avail. The occasion demands statesmanship.

Whether the tremendous war so heroically fought and so victoriously ended shall pass into history a miserable failure, barren of permanent results, – a scandalous and shocking waste of blood and treasure . . . [and a futile] effort to bring under Federal authority States into which no loyal man from the North may safely enter, and to bring men into the national councils who deliberate with daggers and vote with revolvers, and who do not even conceal their deadly hate of the country that conquered them; or whether, on the other hand, we shall, as the rightful reward of victory over treason, have a solid nation, entirely delivered from all contradictions and social antagonisms, based upon loyalty, liberty, and equality, must be determined one way or the other by the present session of Congress. The last session really did nothing which can be considered final as to these questions. The Civil Rights Bill and the Freedmen’s Bureau Bill and the proposed constitutional amendments, with the amendment already adopted and recognized as the law of the land,¹ do not reach the difficulty, and cannot, unless the whole structure of the government is changed from a government by States to something like a despotic central government, with power to control even the municipal regulations of States, and to make them conform to its own despotic will.

While there remains such an idea as the right of each State to control its own local affairs, – an idea, by the way, more deeply rooted in the minds of men of all sections of the country than perhaps any one other political idea, – no general assertion of human rights can be of any practical value. To change the character of the government at this point is neither possible nor desirable. All that is necessary to be done is to make the government consistent with itself, and render the rights of the States compatible with the sacred rights of human nature.

The arm of the Federal government is long, but it is far too short to protect the rights of individuals in the interior of distant States. They must have the power to protect themselves, or they will go unprotected, in spite of all the laws the Federal government can put upon the national statute-book.

Slavery, like all other great systems of wrong, founded in the depths of human selfishness, and existing for ages, has not neglected its own conservation. It has steadily exerted an influence upon all around it favorable to its own continuance. And to-day it is so strong that it could exist, not only without law, but even against law. Custom, manners, morals, religion, are all on its side everywhere in the South; and when you add the ignorance and servility of the ex-slave to the intelligence and accustomed authority of the master, you have the conditions, not out of which slavery will again grow, but under which it is impossible for the Federal government to wholly destroy it, unless the Federal government be armed with despotic power, to blot out State authority, and to station a Federal officer at every cross-road. This, of course, cannot be done, and ought not even if it could. The true way and the easiest way is to make our government entirely consistent with itself, and give to every loyal citizen the elective franchise, – a right and power which will be ever present, and will form a wall of fire for his protection.

One of the invaluable compensations of the late Rebellion is the highly instructive disclosure it made of the true source of danger to republican government. Whatever may be tolerated in monarchical and despotic governments, no republic is safe that tolerates a privileged class, or denies to any of its citizens equal rights and equal means to maintain them. What was theory before the war has been made fact by the war. . . .  can we avoid this hanging line?

It is no disparagement to truth, that it can only prevail where reason prevails. War begins where reason ends. The thing worse than rebellion is the thing that causes rebellion. What that thing is, we have been taught to our cost. It remains now to be seen whether we have the needed courage to have that cause entirely removed from the Republic. At any rate, to this grand work of national regeneration and entire purification Congress must now address itself, with full purpose that the work shall this time be thoroughly done. The deadly upas,² root and branch, leaf and fiber, body and sap, must be utterly destroyed. The country is evidently not in a condition to listen patiently to pleas for postponement, however plausible, nor will it permit the responsibility to be shifted to other shoulders. Authority and power are here commensurate with the duty imposed. There are no cloud-flung shadows to obscure the way. Truth shines with brighter light and intenser heat at every moment, and a country torn and rent and bleeding implores relief from its distress and agony.

If time was at first needed, Congress has now had time. All the requisite materials from which to form an intelligent judgment are now before it. Whether its members look at the origin, the progress, the termination of the war, or at the mockery of a peace now existing, they will find only one unbroken chain of argument in favor of a radical policy of reconstruction. For the omissions of the last session, some excuses may be allowed. A treacherous President³ stood in the way; . . . Congress knows now that it must go on without his aid, and even against his machinations.⁴ . . . The members go to Washington fresh from the inspiring presence of the people. . . . Radicalism, so far from being odious, is now the popular passport to power. The men most bitterly charged with it go to Congress with the largest majorities, while the timid and doubtful are sent by lean majorities, or else left at home. The strange controversy between the President and the Congress, at one time so threatening, is disposed of by the people. The high reconstructive powers which he so confidently, ostentatiously, and haughtily claimed, have been disallowed, denounced, and utterly repudiated; while those claimed by Congress have been confirmed. . . .

Without attempting to settle here the metaphysical and somewhat theological question (about which so much has already been said and written), whether once in the Union means always in the Union, – agreeably to the formula, once in grace always in grace, – it is obvious to common sense that the rebellious States stand today, in point of law, precisely where they stood when, exhausted, beaten, conquered, they fell powerless at the feet of Federal authority. Their State governments were overthrown, and the lives and property of the leaders of the Rebellion were forfeited. In reconstructing the institutions of these shattered and overthrown States, Congress should begin with a clean slate, and make clean work of it. Let there be no hesitation. It would be a cowardly deference to a defeated and treacherous President, if any account were made of the illegitimate, one-sided, sham governments hurried into existence for a malign purpose in the absence of Congress.⁵ These pretended governments, which were never submitted to the people, and from participation in which four millions of the loyal people were excluded by Presidential order, should now be treated according to their true character, as shams and impositions, and supplanted by true and legitimate governments, in the formation of which loyal men, black and white, shall participate.

It is not, however, within the scope of this paper to point out the precise steps to be taken, and the means to be employed. The people are less concerned about these than the grand end to be attained. They demand such a reconstruction as shall put an end to the present anarchical state of things in the late rebellious States, – where frightful murders and wholesale massacres are perpetrated in the very presence of Federal soldiers. This horrible business they require shall cease. They want a reconstruction such as will protect loyal men, black and white, in their persons and property; such a one as will cause Northern industry, Northern capital, and Northern civilization to flow into the South, and make a man from New England as much at home in Carolina as elsewhere in the Republic. No Chinese wall^{6LC-DIG-pga-01366} can now be tolerated. The South must be opened to the light of law and liberty, and this session of Congress is relied upon to accomplish this important work. . .

Men denounce the negro for his prominence in this discussion; but it is no fault of his that in peace as in war, that in conquering Rebel armies as in reconstructing the rebellious States, the right of the negro is the true solution of our national troubles. The stern logic of events, which goes directly to the point, disdaining all concern for the color or features of men, has determined the interests of the country as identical with and inseparable from those of the negro.

The policy that emancipated and armed the negro – now seen to have been wise and proper by the dullest – was not certainly more sternly demanded than is now the policy of enfranchisement. If with the negro was success in war, and without him failure, so in peace it will be found that the nation must fall or flourish with the negro.

Fortunately, the Constitution of the United States knows no distinction between citizens on account of color. Neither does it know any difference between a citizen of a State and a citizen of the United States. Citizenship evidently includes all the rights of citizens, whether State or national. If the Constitution knows none, it is clearly no part of the duty of a Republican Congress now to institute one. The mistake of the last session was the attempt to do this very thing, by a renunciation of its power to secure political rights to any class of citizens, with the obvious purpose to allow the rebellious States to disfranchise, if they should see fit, their colored citizens. This unfortunate blunder must now be retrieved, and the emasculated citizenship given to the negro supplanted by that contemplated in the Constitution of the United States, which declares that the citizens of each State shall enjoy all the rights and immunities of citizens of the several States, – so that a legal voter in any State shall be a legal voter in all the States.

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