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Topic: As you know by this point, the debates over the Compromise of 1850 proved vicious and intense. Read the 3 speeches about the Compromise of 1850 (provided in the Reading & Study folder of Module/Week 8), 1 penned by William Henry Seward (a powerful New York politician), 1 by John C. Calhoun, and 1 by Daniel Webster. Two are against the bill (Seward from an abolitionist perspective and Calhoun from that of slavery), and 1 is in favor of Clay’s bill (Webster). Pay close attention to Seward’s speech, as he references a higher law we must obey. He is referring to God’s Law.
Question: Compare and contrast the arguments of the speeches. Which argument do you find the most compelling? Why?

After completing above, make a reply to below post.
The Compromise of 1850 sparked many a great debate within society. Some of the more famous individuals who took a public stance on the issue of the Compromise and on the issue of slavery were Daniel Webster, John Calhoun, and William Henry Seward. These men championed the issue in the public spectrum. All three men had differing opinions with which the public was able to identify. While all the opinions and official stances of these men differed, it is important to look at all three individually and together in order to understand the debate and the tension that was present at the time.
Webster supported the Compromise. To him, slavery was part of Southern life. Southerners had lived in a culture dominated by slavery for decades; the institution was the threading that allowed the economy and its people to survive. While Webster was defending the Compromise, Calhoun was condemning it. Calhoun believed that slavery would lead to its own destruction. However, Calhoun pointed out, if the tensions between the North and South were not dealt with immediately, it would lead to the inevitable split of the Union.

The most compelling of all three arguments (I believe) comes from Seward. His attention to the law of God and the divineness that he believes to be in full control is astonishing.  Seward argues that the Constition must be the law of God; if it isn’t, it has to be altered. Because of this passion that was let off from his speech, Seward appeared to have a true understanding that all men are created equal. Seward even uses his belief that all men are equal in the eyes of God to say that “one who is equal to another cannot be the owner or property of that other. ” (Seward)

When reading the arguments in Seward’s speech, I kept thinking about a specific verse from the New Testament. Acts 17:26 says “God has made of One blood all people’s of the Earth.” (NIV) It is beautiful that Seward’s speech hundreds of years ago is still applicable in today’s society.

Daniel Webster: Speech to the U.S. Senate in Favor of the Compromise of 1850 (March 7, 1850)

Following the Mexican War, the United States acquired the territories of New Mexico and California (including present-day Utah) in the treaty of Guadalupe Hidalgo. Without waiting for federal approval, the inhabitants of California called a convention, framed a constitution that prohibited slavery, and applied to Congress for admission as a state. The questions of whether (1) California should be admitted as a free state and (2) slavery should be allowed in New Mexico and Utah generated a great deal of controversy both within Congress and throughout the nation. Leading southern legislators threatened to dissolve the Union unless slavery was permitted in the territories acquired from Mexico. On January 29, 1850, Senator Henry Clay of Kentucky proposed a “comprehensive scheme of compromise” that included (1) the admission of California as a free state; (2) the establishment of territorial governments in New Mexico and Utah without any slavery restriction; (3) a settlement of the boundary between Texas and New Mexico; (4) an indemnity to be paid to Texas for the relinquishment of its claims to a large portion of New Mexico; (5) a declaration that slavery should not be abolished in the District of Columbia; (6) the prohibition of the slave trade in the District of Columbia; and (7) a more effective fugitive slave law. Clay’s collection of legislation became known as the Compromise of 1850. Its passage by Congress delayed the onset of the Civil War for 11 years. The passage below is excerpted from a much longer speech delivered by Senator Daniel Webster of Massachusetts.

Mr. President, – I wish to speak to-day, not as a Massachusetts man, nor as a Northern man, but as an American, and a member of the Senate of the United States. It is fortunate that there is a Senate of the United States; a body not yet moved from its propriety, not lost to a just sense of its own dignity and its own high responsibilities, and a body to which the country looks, with confidence, for wise, moderate, patriotic, and healing counsels. It is not to be denied that we live in the midst of strong agitations, and are surrounded by very considerable dangers to our institutions and government. The imprisoned winds are let loose. The East, the North, and the stormy South combine to throw the whole sea into commotion, to toss its billows to the skies, and disclose its profoundest depths. I do not affect to regard myself, Mr. President, as holding, or as fit to hold, the helm in this combat with the political elements; but I have a duty to perform, and I mean to perform it with fidelity, not without a sense of existing dangers, but not without hope. I have a part to act, not for my own security or safety, for I am looking out for no fragment upon which to float away from the wreck, if wreck there must be, but for the good of the whole, and the preservation of all; and there is that which will keep me to my duty during this struggle, whether the sun and the stars shall appear, or shall not appear for many days. I speak to-day for the preservation of the Union. “Hear me for my cause.” I speak to-day, out of a solicitous and anxious heart for the restoration to the country of that quiet and that harmony which make the blessings of this Union so rich, and so dear to us all. These are the topics that I propose to myself to discuss; these are the motives, and the sole motives, that influence me in the wish to communicate my opinions to the Senate and the country; and if I can do any thing, however little, for the promotion of these ends, I shall have accomplished all that I expect. . .

We all know, Sir, that slavery has existed in the world from time immemorial. There was slavery, in the earliest periods of history, among the Oriental nations. There was slavery among the Jews; the theocratic government of that people issued no injunction against it. There was slavery among the Greeks; and the ingenious philosophy of the Greeks found, or sought to find, a justification for it exactly upon the grounds which have been assumed for such a justification in this country; that is, a natural and original difference among the races of mankind, and the inferiority of the black or colored race to the white. The Greeks justified their system of slavery upon that idea, precisely. They held the African and some of the Asiatic tribes to be inferior to the white race; but they did not show, I think, by any close process of logic, that, if this were true, the more intelligent and the stronger had therefore a right to subjugate the weaker.

The more manly philosophy and jurisprudence of the Romans placed the justification of slavery on entirely different grounds. The Roman jurists, from the first and down to the fall of the empire, admitted that slavery was against the natural law, by which, as they maintained, all men, of whatsoever clime, color, or capacity, were equal; but they justified slavery, first, upon the ground and authority of the law of nations, arguing, and arguing truly, that at that day the conventional law of nations admitted that captives in war, whose lives, according to the notions of the times, were at the absolute disposal of the captors, might, in exchange for exemption from death, be made slaves for life, and that such servitude might descend to their posterity. The jurists of Rome also maintained, that, by the civil law, there might be servitude or slavery, personal and hereditary; first, by the voluntary act of an individual, who might sell himself into slavery; secondly, by his being reduced into a state of slavery by his creditors, in satisfaction of his debts; and, thirdly, by being placed in a state of servitude or slavery for crime. At the introduction of Christianity, the Roman world was full of slaves, and I suppose there is to be found no injunction against that relation between man and man in the teachings of the Gospel of Jesus Christ or of any of his Apostles. The object of the instruction imparted to mankind by the founder of Christianity was to touch the heart, purify the soul, and improve the lives of individual men. That object went directly to the first fountain of all the political and social relations of the human race, as well as of all true religious feelings, the individual heart and mind of man.

Now, Sir, upon the general nature and influence of slavery there exists a wide difference of opinion between the northern portion of this country and the southern. It is said on the one side, that, although not the subject of any injunction or direct prohibition in the New Testament, slavery is a wrong; that it is founded merely in the right of the strongest; and that it is an oppression, like unjust wars, like all those conflicts by which a powerful nation subjects a weaker to its will; and that, in its nature, whatever may be said of it in the modifications which have taken place, it is not according to the meek spirit of the Gospel. It is not “kindly affection”; it does not “seek another’s, and not its own”; it does not “let the oppressed go free.” These are sentiments that are cherished, and of late with greatly augmented force, among the people of the Northern States. They have taken hold of the religious sentiment of that part of the country, as they have, more or less, taken hold of the religious feelings of a considerable portion of mankind. The South, upon the other side, having been accustomed to this relation between the two races all their lives, from their birth, having been taught, in general, to treat the subjects of this bondage with care and kindness, and I believe, in general, feeling great kindness for them, have not taken the view of the subject which I have mentioned. There are thousands of religious men, with consciences as tender as any of their brethren at the North, who do not see the unlawfulness of slavery; and there are more thousands, perhaps, that, whatsoever they may think of it in its origin, and as a matter depending upon natural right, yet take things as they are, and finding slavery to be an established relation of the society in which they live, can see no way in which, let their opinions on the abstract question be what they may, it is in the power of the present generation to relieve themselves from this relation. And candor obliges me to say, that I believe they are just as conscientious, many of them, and the religious people, all of them, as they are at the North who hold different opinions. . .

But we must view things as they are. Slavery does exist in the United States. It did exist in the States before the adoption of this Constitution, and at that time. Let us, therefore, consider for a moment what was the state of sentiment, North and South, in regard to slavery, at the time this Constitution was adopted. A remarkable change has taken place since; but what did the wise and great men of all parts of the country think of slavery then? In what estimation did they hold it at the time when this Constitution was adopted? It will be found, Sir, if we will carry ourselves by historical research back to that day, and ascertain men’s opinions by authentic records still existing among us, that there was then no diversity of opinion between the North and south upon the subject of slavery. It will be found that both parts of the country held it equally an evil, a moral and political evil. It will not be found that, either at the North or at the South, there was much, though there was some, invective against slavery as inhuman and cruel. The great ground of objection to it was political; that it weakened the social fabric; that, taking the place of free labor, society became less strong and labor less productive; and therefore we find from all the eminent men of the time the clearest expression of their opinion that slavery is an evil. They ascribed its existence here, not without truth, and not without some acerbity of temper and force of language, to the injurious policy of the mother country, who, to favor the navigator, had entailed these evils upon the Colonies. I need hardly refer, Sir, particularly to the publications of the day. They are matters of history on the record. The eminent men, the most eminent men, and nearly all the conspicuous politicians of the South, held the same sentiments; that slavery was an evil, a blight, a scourge, and a curse. There are no terms of reprobation of slavery so vehement in the North at that day as in the South. The North was not so much excited against it as the South; and the reason is, I suppose, that there was much less of it at the North, and the people did not see, or think they saw, the evils so prominently as they were seen, or thought to be seen, at the South.

[p12]
Then, Sir, when this Constitution was framed, this was the light in which the Federal Convention viewed it. That body reflected the judgment and sentiments of the great men of the South. A member of the other house, whom I have not the honor to know, has, in a recent speech, collected extracts from these public documents. They prove the truth of what I am saying, and the question then was, how to deal with it, and how to deal with it as an evil. They came to this general result. They thought that slavery could not be continued in the country if the importation of slaves were made to cease, and therefore they provided that, after a certain period, the importation might be prevented by the act of the new government. The period of twenty years was proposed by some gentleman from the North, I think, and many members of the Convention from the South opposed it as being too long. Mr. Madison especially was somewhat warm against it. He said it would bring too much of this mischief into the country to allow the importation of slaves for such a period. Because we must take along with us, in the whole of this discussion, when we are considering the sentiments and opinions in which the constitutional provision originated, that the conviction of all men was, that, if the importation of slaves ceased, the white race would multiply faster than the black race, and that slavery would therefore gradually wear out and expire. It may not be improper here to allude to that, I had almost said, celebrated opinion of Mr. Madison. You observe, Sir, that the term slave, or slavery, is not used in the Constitution. The Constitution does not require that “fugitive slaves” shall be delivered up. It requires that persons held to service in one State, and escaping into another, shall be delivered up. Mr. Madison opposed the introduction of the term slave, or slavery, into the Constitution; for he said that he did not wish to see it recognized by the Constitution of the United States of America that there could be property in men. . .

And now, Mr. President, instead of speaking of the possibility or utility of secession, instead of dwelling in those caverns of darkness, instead of groping with those ideas so full of all that is horrid and horrible, let us come out into the light of day; let us enjoy the fresh air of Liberty and Union; let us cherish those hopes which belong to us; let us devote ourselves to those great objects that are fit for our consideration and our action; let us raise our conceptions to the magnitude and the importance of the duties that devolve upon us; let our comprehension be as broad as the country for which we act, our aspirations as high as its certain destiny; let us not be pigmies in a case that calls for men. Never did there devolve on any generation of men higher trusts than now devolve upon us, for the preservation of the Constitution and the harmony and peace of all who are destined to live under it. Let us make our generation of the strongest and brightest links in that golden chain which is destined, I fondly believe, to grapple the people of all the States to this Constitution for ages to come. We have a great, popular, constitutional government guarded by law and by judicature, and defended by the affections of the whole people. No monarchical throne presses these States together, no iron chain of military power encircles them; they live and stand under a government popular in its form, representative in its character, founded upon principles of equality, and so constructed, we hope, as to last for ever. In all its history it has been beneficent; it has trodden down no man’s liberty; it has crushed no State. Its daily respiration is liberty and patriotism; its yet youthful veins are full of enterprise, courage, and honorable love of glory and renown. Large before, the country has now, by recent events become vastly larger. This republic now extends, with a vast breadth, across the whole continent. The two great seas of the world wash the one and the other shore. We realize, on a mighty scale, the beautiful description of the ornamental border of the buckler of Achilles: –

[p72]
Now, the broad shield complete,
the artist crowned with his last hand,
and poured the ocean round;
In living silver seemed the waves to roll,
And beat the buckler’s verge,
and bound the whole.

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John Calhoun.htm

John C. Calhoun, Proposal to Preserve the Union (1850)

In the antebellum period, Senator John C. Calhoun was one of the most ardent advocates of states’ rights. Already in the great debates of the Jacksonian era, Calhoun had combated federal tariff legislation by arguing that the states enjoyed the right to nullify, or declare ineffective, certain pieces of federal legislation. In the ensuing years, Calhoun became increasingly strident in his defense of southern particularity. In this speech, delivered in 1850, Calhoun summarized his views on the present condition of the Union and his fears for the future.

I have, Senators, believed from the first that the agitation of the subject of slavery would, if not prevented by some timely and effective measure, end in disunion. . . . The agitation has been permitted to proceed, with almost no attempt to resist it, until it has reached a period when it can no longer be disguised or denied that the Union is in danger. You have thus had forced upon you the greatest and the gravest question that can ever come under your consideration: How can the Union be preserved?

. . . The first question, then, presented for consideration, in the investigation I propose to make, in order to obtain such knowledge, is: What is it that has endangered the Union?

To this question there can be but one answer: That the immediate cause is the almost universal discontent which pervades all the States composing the southern section of the Union. . . .

It is a great mistake to suppose, as is by some, that it originated with demagogues. . . . No; some cause, far deeper and more powerful than the one supposed must exist to account for discontent so wide and deep. The question, then, recurs: What is the cause of this discontent? It will be found in the belief of the people of the southern States, as prevalent as the discontent itself, that they cannot remain, as things now are, consistently with honor and safety, in the Union. The next question to be considered is: What has caused this belief?

One of the causes is, undoubtedly, to be traced to the long-continued agitation of the slave question on the part of the North, and the many aggressions which they have made on the rights of the South during the time. . . .

There is another, lying back of it, with which this is intimately connected, that may be regarded as the great and primary cause. That is to be found in the fact that the equilibrium between the two sections in the Government, as it stood when the Constitution was ratified and the Government put in action has been destroyed. At that time there was nearly a perfect equilibrium between the two, which afforded ample means to each to protect itself against the aggression of the other; but, as it now stands, one section has the exclusive power of controlling the Government, which leaves the other without any adequate means of protecting itself against its encroachment and oppression. . . .

[The] great increase of Senators, added to the great increase of the House of Representatives and the electoral college on the part of the North, which must take place under the next decade, will effectually and irretrievably destroy the equilibrium which existed when the Government commenced. . . .

What was once a constitutional federal republic is now converted, in reality, into one as absolute as that of the Autocrat of Russia, and as despotic in its tendency as any absolute Government that ever existed.

As, then, the North has the absolute control over the Government, it is manifest that on all questions between it and the South, where there is a diversity of interests, the interests of the latter will be sacrificed to the former, however oppressive the effects may be. . . . But if there was no question of vital importance to the South, in reference to which there was a diversity of views between the two sections, this state of things might be endured without the hazard of destruction to the South. But such is not the fact. . . .

I refer to the relation between the two races in the southern section, which constitutes a vital portion of her social organization. Every portion of the North entertains views and feelings more or less hostile to it. . . .

If the agitation goes on, the same force, acting with increased intensity, as has been shown, will finally snap every cord, when nothing will be left to bind the States together except force. . . .

How can the Union be saved? To this I answer, there is but one way by which it can be, and that is by adopting such measures as will satisfy the States belonging to the southern section that they can remain in the Union consistently with their honor and their safety.

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William Henry.htm
William Henry Seward’s Higher Law Speech

[p1]
Mr. SEWARD: I mean to say that Congress can hereafter decide whether any states,
slave or free, can be framed out of Texas. If they should never be framed out of Texas,
they never could be admitted.

[p2]
Another objection arises out of the principle on which the demand for
compromise rests. That principle assumes a classification of the states as northern
and southern states, as it is expressed by the honorable senator from South Carolina, [Mr.
CALHOUN] but into slave states and free states, as more directly expressed by the
honorable senator from Georgia [Mr. BERRIEN.] The argument is, that the states are
severally equal, and that these two classes were equal at the first, and that the Constitution
was founded on that equilibrium; that the states being equal, and the classes of the states
being equal in rights, they are to be regarded as constituting an association in which each
state, and each of these classes of states, respectively, contribute in due proportions; that
the new territories are a common acquisition , and the people of these several states and
classes of states, have an equal right to participate in them, respectively; that the right of
the people of the slave states to emigrate to the territories with their slaves as property is
necessary to afford such a participation on their part, inasmuch as the people of the free
states emigrate into the same territories with their property. And the argument deduces
from this right the principle that, if Congress exclude slavery from any part of this new
domain, it would be only just to set off a portion of the domain–some say south
36[degrees] 30′, others south of 34[degrees]–which should be regarded at least as free to
slavery, and to be organized into slave states.

[p3]
Argument ingenious and subtle, declamation earnest and bold, and persuasion as
gentle and winning as the voice of the turtle dove when it is heard in the land, all alike and
all together have failed to convince me of the soundness of this principle of the proposed
compromise, or of any one of the propositions on which it is attempted to be
established.

[p4]
How is the original equality of the states proved? It rests on a syllogism of Vattel, as
follows: All men are equal by the law of nature and of nations. But states are only lawful
aggregations of individual men, who severally are equal. Therefore, states are equal in
natural rights. All this is just and sound. But assuming the same premises, to wit, that all
men are equal by the law of nature and of nations, the right of property in slaves falls to
the ground; for one who is equal to another cannot be the owner or property of that other.
But you answer, that the Constitution recognizes property in slaves. It would be sufficient,
then, to reply, that this constitutional recognition must be void, because it is repugnant to
the law of nature and of nations. But I deny that the Constitution recognizes property in
man. I submit, on the other hand, most respectfully, that the Constitution not merely does
not affirm that principle, but, on the contrary, altogether excludes it.

[p5]
The Constitution does not expressly affirm anything on the subject; all
that it contains is two incidental allusions to slaves. These are, first, in the provision
establishing a ratio of representation and taxation; and secondly, in the provision relating
to fugitives from labor. In both cases, the Constitution designedly mentions slaves, not at
slaves, much less as chattels, but as persons. That this recognition of them as
persons was designed is historically known, and I think was never denied. I give only two
of the manifold proofs. First, JOHN JAY, in the Federalist says:

[p6]
“Let the case of the slaves be considered, as it is in truth, a peculiar one. Let
the compromising expedient of the Constitution be mutually adopted which regards them
as inhabitants, but as debased below the level of free inhabitants, which
regards the slave as divested of two-fifths of the man.”

[p7]
Yes, sir, of two-fifths, but only of two-fifths; leaving still three-fifths; leaving the slave
still an inhabitant, a person, a living, breathing, moving, reasoning, immortal
man.

[p8]
The other proof is from the debates in the convention. It is brief, and I think
instructive:

[p9]
AUGUST 28, 1787.

[p10]
“Mr. BUTLER and Mr. PINCKNEY moved to require fugitive slaves and servants to
be delivered up like convicts.

“Mr. WILSON. This would oblige the executive of the state to do it at public expense.

“Mr. SHERMAN saw no more propriety in the public seizing and surrendering a slave or
a servant than a horse.

“Mr. BUTLER withdrew his proposition, in order that some particular provision might be
made, apart from this article.”

[p11]
AUGUST 29, 1787

[p12]
“Mr. BUTLER moved to insert after Article 15: ‘If any person bound to service or
labor in any of the United States shall escape into another state, he or she shall not be
discharged from such service or labor in consequence of any regulation subsisting in the
state to which they escape, but shall be delivered up to the person justly claiming their
service or labor.'”

[p13]
“After the engrossment, September 15, page 550, article 4, section 2, the third
paragraph, the term ‘legally’ was struck out, and the words ‘under the laws thereof’ inserted
after the word ‘state,’ in compliance with the wishes of some who thought the term ‘legal’
equivocal, and favoring the idea that slavery was legal in a moral view.”–
Madison Debates, pp. 487, 492.

[p14]
I deem it established, then, that the Constitution does not recognize property in man,
but leaves that question, as between the states, to the law of nature and of nations. That
law, as expounded by Vattel, is founded on the reason of things. When God had created
the earth, with its wonderful adaptations, He gave dominion over it to man, absolute
human dominion. The title of that dominion, thus bestowed, would have been incomplete,
if the lord of all terrestrial things could himself have been the property of his fellow-
man.

[p15]
The right to have a slave implies the right in some one to
make the slave; that right must be equal and mutual, and this would resolve
society into a state of perpetual war. But if we grant the original equality of the states, and
grant also the constitutional recognition as slaves as property, still the argument we are
considering fails. Because the states are not parties to the Constitution as states; it is the
Constitution of the people of the United States.

[p16]
But even if the states continue under the constitution as states, they nevertheless
surrendered their equality as states, and submitted themselves to the sway of the numerical
majority, with qualifications or checks; first, of the representation of three-fifths of slaves
in the ratio of representation and taxation; and, secondly, of the equal representation of
states in the Senate.

[p17]
The proposition of an established classification of states as slave states
and free states, as insisted on by some, and into northern and
southern, as maintained by others, seems to me purely imaginary, and of
course the supposed equilibrium of those classes a mere conceit. This must be so, because,
when the Constitution was adopted, twelve of the thirteen states were slave states, and so
there was no equilibrium. And so as to the classification of states as northern states and
southern states. It is the maintenance of slavery by law in a state, not parallels of latitude,
that makes its a southern state; and the absence of this, that makes it a northern state. And
so all the states, save one, were southern states, and there was no equilibrium. But the
Constitution was made not only for southern and northern states, but for states neither
northern nor southern, namely, the western states, their coming in being foreseen and
provided for.

[p18]
It needs no argument to show that the idea of a joint stock association, or a
copartnership, as applicable even by its analogies to the United States, is erroneous, with
all the consequences fancifully deduced from it. The United States are a political state, or
organized society, whose end is government, for the security, welfare, and happiness of all
who live under its protection. The theory I am combating reduces the objects of
government to the mere spoils of conquest. Contrary to a theory so debasing, the
preamble of the Constitution not only asserts the sovereignty to be, not in the states, but in
the people, but also promulgates the objects of the Constitution:

[p19]
“We, the people of the United States, in order to form a more perfect union,
establish justice, insure domestic tranquillity, provide for the common
defence, promote the GENERAL WELFARE, and secure the blessings of
liberty, do ordain and establish this Constitution.”

[p20]
Objects sublime and benevolent! They exclude the very idea of conquests, to be either
divided among states or even enjoyed by them, for the purpose of securing, not the
blessings of liberty, but the evils of slavery. There is a novelty in the principle of the
proposed compromise which condemns it. Simultaneously with the establishment of the
Constitution, Virginia ceded to the United States her domain, which then extended to the
Mississippi, and was even claimed to extend to the Pacific Ocean. Congress accepted it,
and unanimously devoted the domain to freedom, in the language from which the
ordinance now so severely condemned was borrowed. Five states have already been
organized on this domain, from all of which, in pursuance of that ordinance, slavery is
excluded. How did it happen that this theory of the equality of states, of the classification
of states, of the equilibrium of states, of the title of the states, to common enjoyment of
the domain, or to an equitable and just partition between them, was never promulgated,
nor even dreamed of, by the slave states, when they unanimously consented to that
ordinance?

[p21]
There is another aspect of the principle of compromise which deserves consideration.
It assumes that slavery, if not the only institution in a slave state, is at least a ruling
institution, and that this characteristic is recognized by the Constitution. But
slavery is only one of many institutions there. Freedom is equally
an institution there. Slavery is only a temporary, accidental, partial, and incongruous one.
Freedom on the contrary, is a perpetual, organic, universal one, in harmony with the
Constitution of the United States. The slaveholder himself stands under the protection of
the latter, in common with all the free citizens of the state. But it is , moreover, and
indispensable institution. You may separate slavery from South Carolina, and the state will
still remain; but if you subvert freedom there, the state will cease to exist. But the principle
of this compromise gives complete ascendancy in the slave states, and in the Constitution
of the United States, to the subordinate, accidental, and incongruous institution, over its
paramount antagonist. To reduce this claim of slavery to an absurdity, it is only necessary
to add that there are only two states in which slaves are a majority, and not one in which
the slaveholders are not a very disproportionate minority.

[p22]
But there is yet another aspect in which this principle must be examined. It regards the
domain only as a possession, to be enjoyed either in common or by partition by the
citizens of the old states. It is true, indeed, that the national domain is ours. It is true it was
acquired by the valor and with the wealth of the whole nation. But we hold, nevertheless,
no arbitrary power over it. We hold no arbitrary authority over anything, whether acquired
lawfully or seized by usurpation. The Congress regulates our stewardship; the Constitution
devotes the domain to union, to justice, to defence, to welfare, and to liberty.

[p23]
But there is a higher law than the Constitution, which regulates our authority over the
domain, and devotes it to the same noble purposes. The territory is a part, no
inconsiderable part, of the common heritage of mankind, bestowed upon them by the
Creator if the universe. We are his stewards, and must so discharge our trust as to secure
in the highest attainable degree their happiness. How momentous that trust is, we may
learn from the instructions of the founder of modern philosophy:

[p24]
“No man,” says Bacon, “can by care-taking, as the Scripture saith, add a cubit to his
stature in this little model of a man’s body; but, in the great frame of kingdoms and
commonwealths, it is in the power of princes or estates to add amplitude and greatness to
their kingdoms. For, by introducing such ordinances, constitutions, and customs, as are
wise, they may sow greatness to their posterity and successors. But these things are
commonly not observed, but left to take their chance.”

[p25]
This is a state, and we are deliberating for it, just as our fathers deliberated in
establishing the institutions we enjoy. Whatever superiority there is in our condition and
hopes of those over any other “kingdom” or “estate,” is due to the fortunate circumstance
that our ancestors did not leave things to “take their chance,” but that they “added
amplitude and greatness” to our commonwealth “by introducing such ordinances,
constitutions, and customs, as were wise.” We in our term have succeeded to the same
responsibilities, and we cannot approach the duty before us wisely or justly, except we
raise ourselves to the great consideration of how we can most certainly “sow greatness to
our posterity and successors.”

[p26]
And now the simple, bold, and even awful question which presents itself to us is this:
Shall we, who are founding institutions, social and political, for countless millions; shall
we, who know by experience the wise and the just, and are free to choose them, and to
reject the erroneous and the unjust; shall we establish human bondage, or permit it by our
sufferance to be established? Sir, our forefathers would not have hesitated an hour. They
found slavery existing here, and they left it only because they could not remove it. There is
not only no free state which would now establish it, but there is no slave state, which, if it
had had the free alternative as we now have, would have founded slavery. Indeed, our
revolutionary predecessors had precisely the same question before them in establishing an
organic law under which the states of Ohio, Indiana, Michigan, Illinois, and Wisconsin,
have since come into the Union, and they solemnly repudiated and excluded slavery from
those states forever. I confess that the most alarming evidence of our degeneracy which
has yet been given is found in the fact that we even debate such a question.

[p27]
Sir, there is no Christian nation, thus free to choose as we are, which would establish
slavery. I speak on due consideration because Britain, France, and Mexico, have abolished
slavery, and all other European states are preparing to abolish it as speedily as they can.
We cannot establish slavery, because there are certain elements of the security, welfare,
and greatness of nations, which we all admit, or ought to admit, and recognize as essential;
and these are the security of natural rights, the diffusion of knowledge, and the freedom of
industry. Slavery is incompatible with all of these; and, just in proportion to the extent that
it prevails and controls in any republican state, just to that extent it subverts the principle
of democracy, and converts the state into an aristocracy or a despotism. I will not offend
sensibilities by drawing my proofs from the slave states existing among ourselves; but I
will draw them from the greatest of the European slave states.

The population of Russia in Europe, in 1844, was
54,251,000

Of these were serfs
53,500,000

The residue nobles, clergy, and merchants, &c.
751,000

[p28]
The Imperial government abandons the control over the fifty-three and a half millions
to their owners; and these owners, included in the 751,000, are thus a privileged class, or
aristocracy. If ever the government interferes at all with the serfs, who are the only
laboring population, it is by edicts designed to abridge their opportunities of education,
and thus continue their debasement. What was the origin of this system? Conquest, in
which the captivity of the conquered was made perpetual and hereditary. This, it seems to
me, is identical with American slavery, only at one and the same time exaggerated by the
greater disproportion between the privileged classes and their slaves in their respective
numbers, and yet relieved of the unhappiest feature of American slavery, the distinction of
castes. What but this renders Russia at once the most arbitrary despotism and the most
barbarous state in Europe? And what is its effect, but industry comparatively profitless,
and sedition, not occasional and partial, but chronic and pervading the empire. I speak of
slavery not in the language of fancy, but in the language of philosophy. Montesquieu
remarked upon the proposition to introduce slavery into France, that the demand for
slavery was the demand for luxury and corruption, and not the demand of patriotism. Of
all slavery, African slavery is the worst, for it combines practically the features of what is
distinguished as real slavery or serfdom with the personal slavery known in the oriental
world. Its domestic features lead to vice, while its political features render it injurious and
dangerous to the state.

[p29]
I cannot stop to debate long with those who maintain that slavery itself is practically
economical and humane. I might be content with saying that there are some axioms in
political science that a statesman or a founder of states may adopt, especially in the
Congress of the United States, and that among those axioms are these: That all men are
created equal, and have inalienable rights of life, liberty, and the choice of pursuits of
happiness; that knowledge promotes virtue, and righteousness exalteth a nation; that
freedom is preferable to slavery, and that democratic governments, where they can be
maintained by acquiescence, without force, are preferable to institutions exercising
arbitrary and irresponsible power.

[p30]
It remains only to remark that our own experience has proved the dangerous influence
and tendency of slavery. All our apprehensions of dangers, present and future, begin and
end with slavery. If slavery, limited as it yet is, now threatens to subvert the Constitution,
how can we as wise and prudent statesmen, enlarge its boundaries and increase its
influence, and thus increase already impending dangers? Whether, then, I regard merely
the welfare of the future inhabitants of the new territories, or the security and welfare of
the whole people of the United States, or the welfare of the whole family of mankind, I
cannot consent to introduce slavery into any part of this continent which is now exempt
from what seems to me so great an evil. These are my reasons for declining to
compromise the question relating to slavery as a condition of the admission of
California.

[p31]
In acting upon an occasion so grave as this, a respectful consideration is due to
the arguments, founded on extraneous consideration, of senators who commend a course
different from that which I have preferred. The first of these arguments is, that
Congress has no power to legislate on the subject of slavery within the territories.

[p32]
Sir, Congress may admit new states; and since Congress may admit, it
follows that Congress may reject new states. The discretion of Congress in
admitting is absolute, except that, when admitted, the state must be a republican state, and
must be a STATE: that is, it shall have the constitutional form and powers of a state. But
the greater includes the less, and therefore Congress may impose conditions of
admission not inconsistent with those fundamental powers and forms. Boundaries are
such. The reservation of the public domain is such. The ordinance excluding slavery is
such a condition. The organization of a territory is ancillary or preliminary; it is the
inchoate, the initiative act of admission, and is performed under the clause
granting the powers necessary to execute the express powers of the Constitution.

[p33]
This power comes from the treaty-making power also, and I think it well traced to the
power to make needful rules and regulations concerning the public domain. But this
question is not a material one now; the power is here to be exercised. The question now is,
How is it to be exercised? not whether we shall exercise it at all, however derived. And
the right to regulate property, to administer justice in regard to property, is
assumed in every territorial charter. If we have the power to legislate concerning
property, we have the power to legislate concerning personal rights. Freedom is a
personal right; and Congress, being the supreme legislature, has the same right
in regard to property and personal rights in territories that the states would have if
organized.

[p34]
The next of this class of arguments is, that the inhibition of slavery in the new
territories is unnecessary; and when I come to this question, I encounter the
loss of many who lead in favor of admitting California. I had hoped, some time ago, that
upon the vastly important question of inhibiting slavery in the new territories, we should
have had the aid especially of the distinguished senator from Missouri, [Mr. BENTON,]
and when he announced his opposition to that measure I was induced to exclaim–

[p35]
Cur in theatrum, Cato severe, venisti?

An ideo, tantum, veneras ut exires?

[p36]
But, sir, I have no right to complain. The senator is crowning a life of eminent public
service by a heroic and magnanimous act in bringing California into the Union. Grateful to
him for this, I leave it to himself to determine how far considerations of human freedom
shall govern the course which he thinks proper to pursue.

[p37]
The argument is, that the Proviso is unnecessary. I answer, then there can
be no error in insisting upon it. But why is it unnecessary? It is said, first, by
reason of climate. I answer, if this be so, why do not the representatives of the
slave states concede the Proviso? They deny that the climate prevents the introduction of
slavery. Then I will leave nothing to a contingency. But, in truth, I think the weight of the
argument is against the proposition. Is there any climate where slavery has not existed? It
has prevailed all over Europe, from sunny Italy to bleak England, and is existing now,
stronger than in any other land, in ice-bound Russia. But it will be replied, that this is not
African slavery. I rejoin, that only makes the case stronger. If this vigorous Saxon race of
ours was reduced to slavery while it retained the courage of semi-barbarism in its own
high northern latitude, what security does climate afford against the transplantation of the
more gentle, more docile, and already enslaved and debased African to the genial climate
of New Mexico and Eastern California?

[p38]
Sir, there is no climate uncongenial to slavery. It is true it is less productive than free
labor in many northern countries. But so it is less productive than free white labor in even
tropical climates. Labor is in quick demand in all new countries. Slave labor is cheaper
than free labor, and it would go first into new regions; and wherever it goes it brings labor
into dishonor, and therefore free white labor avoids competition with it. Sir, I might rely
on climate if I had not been born in a land where slavery existed–and this land was all of it
north of the fortieth parallel of latitude; and if I did not know the struggle it has cost, and
which is yet going on, to get complete relief from the institution and its baleful
consequences. I desire to propound this question to those who are now in favor of
dispensing with the Wilmot Proviso: Was the ordinance of 1787 necessary or not?
Necessary, we all agree. It has received too many elaborate eulogiums to be now decried
as an idle and superfluous thing. And yet that ordinance extended the inhibition of slavery
from the thirty-seventh to the fortieth parallel of north latitude. And now we are told that
the inhibition named is unnecessary anywhere north of 36[degrees] 30′! We are told that
we may rely upon the laws of God, which prohibit slave labor north of that line, and that it
is absurd to re-enact the laws of God. Sir, there is no human enactment which is just that
is not a re-enactment of the law of God. The Constitution of the United States and the
constitutions of all the states are full of such re-enactments. Wherever I find a law of God
or a law of nature disregarded, or in danger of being disregarded, there I shall vote to re-
affirm it, with all the sanction of the civil authority. But I find no authority for the position
that climate prevents slavery anywhere. It is the indolence of mankind in any climate, and
not any natural necessity, that introduces slavery in any climate.

[p39]
I shall dwell only very briefly on the argument derived from the Mexican laws. The
proposition, that those laws must remain in force until altered by laws of our own, is
satisfactory; and so is the proposition that those laws abolished and continue to prohibit
slavery. And still I deem an enactment by ourselves wise, and even necessary. Both of the
propositions I have stated are denied with just as much confidence by southern statesmen
and jurists as they are affirmed by those of the free states. The population of the new
territories is rapidly becoming an American one, to whom the Mexican code will seem a
foreign one, entitled to little deference or obedience.

[p40]
Slavery has never obtained anywhere by express legislative authority, but always by
trampling down laws higher than any mere municipal laws–the laws of nature and of
nations. There can be no oppression in superadding the sanction of Congress to the
authority which is so weak and so vehemently questioned. And there is some possibility, if
not probability, that the institution may obtain a foothold surreptitiously, if it shall not be
absolutely forbidden by our own authority.

[p41]
What is insisted upon, therefore, is not a mere abstraction or a mere sentiment, as is
contended by those who waive the proviso. And what is conclusive on the subject is, that
it is conceded on all hands that the effect of insisting on it is to prevent the intrusion of
slavery into the region to which it is proposed to apply it.

[p42]
It is insisted that the diffusion of slavery will not increase its evils. The argument
seems to me merely specious, and quite unsound. I desire to propose one or two questions
in reply to it. Is slavery stronger or weaker in these United States, from its diffusion into
Missouri? Is slavery weaker or stronger in these United States, from the exclusion of it
from the northwest territory? The answers to these questions will settle the whole
controversy.

[p43]
And this brings me to the great and all-absorbing argument that the Union is in danger
of being dissolved, and that it can only be saved by compromise. I do not know what I
would not do to save the Union; and therefore I shall bestow upon this subject a very
deliberate consideration.

[p44]
I do not overlook the fact that the entire delegation from the slave states, although
they differ in regard to the details of the compromise proposed, and perhaps in regard to
the exact circumstances of the crisis, seem to concur in this momentous warning. Nor do I
doubt at all the patriotic devotion to the Union which is expressed by those from whom
this warning proceeds. And yet, sir, although such warnings have been uttered with
impassioned solemnity in my hearing every day for near three months, my confidence in
the Union remains unshaken. I think they are to be received with no inconsiderable
distrust, because they are uttered under the influence of a controlling interest to be
secured, a paramount object to be gained; and that is an equilibrium of power in the
republic. I think they are to be received with even more distrust, because, with the most
profound respect, they are uttered under an obviously high excitement. Nor is that
excitement an unnatural one. It is a law of our nature that the passions disturb the reason
and judgment just in proportion to the importance of the occasion, and the consequent
necessity for calmness and candor. I think they are to be distrusted, because there is a
diversity of opinion in regard to the nature and operation of this excitement. The senators
in some states say that it has brought all parties in their own region into unanimity. The
honorable senator form Kentucky [Mr. CLAY] says that the danger lies in violence of
party spirit, and refers us for proof to the difficulties which attended the organization of
the house of representatives.

[p45]
Sir, in my humble judgment, it is not the fierce conflict of parties that we are seeing
and hearing; but, on the contrary, it is the agony of distracted parties–a convulsion
resulting from the too narrow foundations of both the great parties, and of all parties–
foundations laid in compromises of natural justice and of human liberty. A question, a
moral question, transcending the too narrow creeds of parties, has arisen; the public
conscience expands with it, and the green withes of party associations give way and break,
and fall off from it. No, sir; it is not the state that is dying of the fever of party spirit. It is
merely a paralysis of parties, premonitory however of their restoration, with new elements
of health and vigor to be imbibed from that spirit of the age which is so justly called
Progress.

[p46]
Nor is the evil that of unlicensed, irregular, and turbulent faction. We are told that
twenty legislatures are in session, burning like furnaces, heating and inflaming the popular
passions. But these twenty legislatures are constitutional furnaces. They are performing
their customary functions, imparting healthful heat and vitality while within their
constitutional jurisdiction. If they rage beyond its limits, the popular passions of this
country are not at all, I think, in danger of being inflamed to excess. No, sir; let none of
these fires be extinguished. Forever let them burn and blaze. They are neither ominous
meteors nor baleful comets, but planets; and bright and intense as their heat may be, it is
their native temperature, and they must still obey the law which, by attraction to this solar
centre, holds them in their spheres.

[p47]
I see nothing of that conflict between the southern and northern states, or between
their representative bodies, which seems to be on all sides of me assumed. Not a word of
menace, not a word of anger, not an intemperate word, has been uttered in the northern
legislatures. They firmly but calmly assert their convictions; but at the same time they
assert their unqualified consent to submit to the common arbiter, and for weal or wo abide
the fortunes of the Union.

[p48]
What if there be less of moderation in the legislatures of the south? It only indicates on
which side the balance is inclining, and that the decision of the momentous question is near
at hand. I agree with those who say there can be no peaceful dissolution–no dissolution of
the Union by the secession of states; but that disunion, dissolution, happen when it may,
will and must be revolution. I discover no omens of revolution. The predictions of the
political astrologers do not agree as to the time or manner in which it is to occur.
According to the authority of the honorable senator from Alabama, [Mr. CLEMENS,] the
event has already happened, and the Union is now in ruins. According to the honorable
and distinguished senator from South Carolina, [Mr. CALHOUN,] it is not to be
immediate, but to be developed by time.

[p49]
What are the omens to which our attention is directed? I see nothing but a broad
difference of opinion here, and the excitement consequent upon it.

[p50]
I have observed that revolutions which begin in the palace seldom go beyond the
palace walls, and they affect only the dynasty which reigns there. This revolution, if I
understand it, began in this Senate chamber a year ago, when the representatives from the
southern states assembled here and addressed their constituents on what were called the
aggressions of the northern states. No revolution was designed at that time, and all that
has happened since is the return to Congress of legislative resolutions, which seem to me
to be only conventional responses to the address which emanated from the capitol.

[p51]
Sir, in any condition of society there can be no revolution without a cause, an
adequate cause. What cause exists here? We are admitting a new state; but there is
nothing new in that: we have already admitted seventeen before. But it is said that the
slave states are in danger of losing political power by the admission of the new state. Well,
sir, is there anything new in that? The slave states have always been losing political power,
and they always will be while they have any to lose. At first, twelve of the thirteen states
were slave states; now only fifteen out of thirty are slaves states. Moreover, the change is
constitutionally made, and the government was constructed so as to permit changes of the
balance of power, in obedience to changes of the forces of the body politic. Danton used
to say, “It’s all well while the people cry Danton and Robespierre; but wo for me if ever
the people learn to say, Robespierre and Danton!” That is all of it, sir. The people have
been accustomed to say, “the South and the North;” they are only beginning now to say,
“the North and the South.”

[p52]
Sir, those who would alarm us with the terrors of revolution have not well considered
the structure of this government, and the organization of its forces. It is a democracy of
property and persons, with a fair approximation towards universal education, and
operating by means of universal suffrage. The constituent members of this democracy are
the only persons who could subvert it; and they are not the citizens of a metropolis like
Paris, or of a region subjected to the influences of a metropolis like France; but they are
husbandmen, dispersed over this broad land, on the mountain and on the plain, and on the
prairie, from the ocean to the Rocky Mountains, and from the great lakes to the gulf; and
this people are now, while we are discussing their imaginary danger, at peace and in their
happy homes, as unconcerned and uninformed of their peril as they are of events occurring
in the moon. Nor have the alarmists made due allowance in their calculations for the
influence of conservative reaction, strong in any government, and irresistible in a rural
republic, operating by universal suffrage. That principle of reaction is due to the force of
the habits of acquiescence and loyalty among the people. No man better understood this
principle than MACHIAVELLI, who has told us, in regard to factions, that “no safe
reliance can be placed in the force of nature and the bravery of words, except it be
corroborated by custom.” Do the alarmists remember that this government has stood sixty
years already without exacting one drop of blood?–that this government has stood sixty
years, and yet treason is an obsolete crime? That day, I trust, is far off when the fountains
of popular contentment shall be broken up; but whenever it shall come, it will bring forth a
higher illustration than has ever yet been given of the excellence of the democratic system;
for then it will be seen how calmly, how firmly, how nobly, a great people can act in
preserving their Constitution; whom “love of country moveth, example teacheth, company
comforteth, emulation quickeneth, and glory exalteth.”

[p53]
When the founders of the new republic of the south come to draw over the face of this
empire, along or between its parallels of latitude or longitude, their ominous lines of
dismemberment, soon to be broadly and deeply shaded with fraternal blood, they may
come to the discovery then, if not before, that the natural and even political connections of
the region embraced forbid such a partition; that its possible divisions are not northern and
southern at all, but eastern and western, Atlantic and Pacific; and that nature and
commerce have allied indissolubly for weal and wo the seceders and those from whom
they are to be separated; that while they would rush into a civil war to restore and
imaginary equilibrium between the northern states and the southern states, a new
equilibrium has taken its place, in which all those states are on one side, and the boundless
west is on the other.

[p54]
Sir, when the founders of the republic of the south come to draw those fearful lines,
they will indicate what portions of the continent are to be broken off with their connection
from the Atlantic, through the St. Lawrence, the Hudson, the Delaware, the Potomac, and
the Mississippi; what portion of this people are to be denied the use of the lakes, the
railroads, and the canals, now constituting common and customary avenues of travel,
trade, and social intercourse; what families and kindred are to be separated, and converted
into enemies; and what states are to be the scenes of perpetual border warfare, aggravated
by interminable horrors of servile insurrection? When those portentous lines shall be
drawn, they will disclose what portion of this people is to retain the army and the navy,
and the flag of so many victories; and on the other hand, what portion of the people is to
be subjected to new and onerous imposts, direct taxes, and forced loans, and
conscriptions, to maintain an opposing army, an opposing navy, and the new and hateful
banner of sedition. Then the projectors of the new republic of the south will meet the
question–and they may well prepare now to answer it–What is all this for? What
intolerable wrong, what unfraternal injustice, have rendered these calamities unavoidable?
What gain will this unnatural revolution bring to us? The answer will be: All this is done to
secure the institution of African slavery.

[p55]
And then, if not before, the question will be discussed, What is this institution of
slavery, that it should cause these unparalleled sacrifices and these disastrous afflictions?
And this will be the answer: When the Spaniards, few in number, discovered the western
Indies and adjacent continental America, they needed labor to draw forth from its virgin
stores some speedy return to the cupidity of the court and the bankers of Madrid. They
enslaved the indolent, inoffensive, and confiding natives, who perished by thousands, and
even by millions, under that new and unnatural bondage. A humane ecclesiastic advised
the substitution of Africans reduced to captivity in their native wars, and a pious princess
adopted the suggestion, with a dispensation from the head of the church, granted on the
ground of the prescriptive right of the christian to enslave the heathen, to effect his
conversion. The colonists of North America, innocent in their unconsciousness of wrong,
encouraged the slave traffic, and thus the labor of subduing their territory devolved chiefly
upon the African race. A happy conjuncture brought on an awakening of the conscience of
mankind to the injustice of slavery, simultaneously with the independence of the colonies.
Massachusetts, Connecticut, Rhode Island, New Hampshire, Vermont, New York, New
Jersey, and Pennsylvania, welcomed and embraced the spirit of universal emancipation.
Renouncing luxury, they secured influence and empire. But the states of the south, misled
by a new and profitable culture, elected to maintain and perpetuate slavery; and thus,
choosing luxury, they lost power and empire.

[p56]
When this answer shall be given, it will appear that the question of dissolving the
Union is a complex question; that it embraces the fearful issue whether the Union shall
stand, and slavery, under the steady, peaceful action of moral, social, and political causes,
be removed by gradual voluntary effort, and with compensation, or whether the Union
shall be dissolved, and civil wars ensue, bringing on violent but complete and immediate
emancipation. We are now arrived at that stage of our national progress when that crisis
can be foreseen, when we must foresee it. It is directly before us. Its shadow is upon us. It
darkens the legislative halls, the temples of worship, and the home and the hearth. Every
question, political, civil, or ecclesiastical, however foreign to the subject of slavery, brings
up slavery as an incident, and the incident supplants the principle question. We hear of
nothing but slavery, and we can talk of nothing but slavery. And now, it seems to me that
all our difficulties, embarrassments, and dangers, arise, not out of unlawful perversions of
the question of slavery, as some suppose, but from the want of moral courage to meet this
question of emancipation as we ought. Consequently, we hear on one side demands–
absurd, indeed, but yet unceasing–for an immediate and unconditional abolition of
slavery–as if any power, except the people of the slave states, could abolish it, and as if
they could be moved to abolish it by merely sounding the trumpet loudly and proclaiming
emancipation, while the institution is interwoven with all their social and political interests,
constitutions, and customs.

[p57]
On the other hand, our statesmen say that “slavery has always existed, and, for aught
they know or can do, it always must exist. God permitted it, and he alone can indicate the
way to remove it.” As if the Supreme Creator, after giving us the instructions of his
providence and revelation for the illumination of our minds and consciences, did not leave
us in all human transactions, with due invocations of his Holy Spirit, to seek out his will
and execute it for ourselves.

[p58]
Here, then, is the point of my separation from both of these parties. I feel assured that
slavery must give way, and will give way, to the salutary instructions of economy, and to
the ripening influences of humanity; that emancipation is inevitable, and is near; that it may
be hastened or hindered; and that whether it shall be peaceful or violent, depends upon the
question whether it be hastened or hindered; that all measures which fortify slavery or
extend it, tend to be the consummation of violence; all that check its extension and abate
its strength, tend to its peaceful extirpation. But I will adopt none but lawful,
constitutional, and peaceful means, to secure even that end; and none such can I or will I
forego. Nor do I know any important or responsible political body that proposes to do
more than this. No free state claims to extend its legislation into a slave state. None claims
that Congress shall usurp power to abolish slavery in the slave states. None claims that any
violent, unconstitutional, or unlawful measure shall be embraced. And, on the other hand,
if we offer no scheme or plan for the adoption of the slave states, with the assent and co-
operation of Congress, it is only because the slave states are unwilling as yet to receive
such suggestions, or even to entertain the question of emancipation in any form.

[p59]
But, sir, I will take this occasion to say that, while I cannot agree with the honorable
senator from Massachusetts in proposing to devote eighty millions of dollars to remove
the free colored population from the slave states, and thus , as it appears to me, fortify
slavery, there is no reasonable limit to which I am not willing to go in applying the national
treasures to effect the peaceful, voluntary removal of slavery itself.

[p60]
I have thus endeavored to show that there is not now, and there is not likely to occur
any adequate cause for revolution in regard to slavery. But you reply that, nevertheless,
you must have guaranties; and the first one is for the surrender of fugitives from labor.
That guaranty you cannot have, as I have already shown, because you cannot roll back the
tide of social progress. You must be content with what you have. If you wage war against
us, you can, at most, only conquer us, and then all you can get will be a treaty, and that
you have already.

[p61]
But you insist on a guaranty against the abolition of slavery in the District of
Columbia, or war. Well, when you shall have declared war against us, what shall hinder us
from immediately decreeing that slavery shall cease within the national capital?

[p62]
You say that you will not submit to the exclusion of slaves from the new territories.
What will you gain by resistance? Liberty follows the sword, although her sway is one of
peace and beneficence. Can you propagate slavery then by the sword?

[p63]
You insist that you cannot submit to the freedom with which slavery is discussed in
the free states. Will war–a war for slavery–arrest or even moderate that discussion? No,
sir; that discussion will not cease; war will only inflame it in to a greater height. It is part
of the eternal conflict between truth and error–between mind and physical force–the
conflict of man against the obstacles which oppose his way to an ultimate and glorious
destiny. It will go on until you shall terminate it in the only way in which any state or
nation has ever terminated it–by yielding to it–yielding in your own time, and in your own
manner, indeed, but nevertheless yielding to the progress of emancipation. You will do
this, sooner or later, whatever may be your opinion now; because nations which were
prudent and humane, and wise as you are, have done so already.

[p64]
Sir, the slave states have no reason to fear that this inevitable change will go too far or
too fast for their safety or welfare. It cannot well go too fast or too far, if the only
alternative is a war of races.

[p65]
But it cannot go too fast. Slavery has a reliable and accommodating ally in a party in
the free states, which, though it claims to be, and doubtless is in many respects, a party of
progress, finds its sole security for its political power in the support and aid of slavery in
the slave states. Of course, I do not include in that party those who are now co-operating
in maintaining the cause of freedom against slavery. I am not of that party of progress
which in the north thus lends its support to slavery. But it is only just and candid that I
should bear witness to its fidelity to the interests of slavery.

[p66]
Slavery has, moreover, a more natural alliance with the aristocracy of the north and
with the aristocracy of Europe. So long as slavery shall possess the cotton-fields, the
sugar-fields, and the rice-fields of the world, so long will commerce and capital yield it
toleration and sympathy. Emancipation is a democratic revolution. It is capital that arrests
all democratic revolutions. It was capital that, so recently, in single year, rolled back the
tide of revolution from the base of the Carpathian mountains, across the Danube and the
Rhine, into the streets of Paris. It is capital that is rapidly rolling back the throne of
Napoleon into the chambers of the Tuilleries.

[p67]
Slavery has a guaranty still stronger than these in the prejudices of caste and color,
which induce even large majorities in all the free states to regard sympathy with the slave
as an act of unmanly humiliation and self-abasement, although philosophy meekly
expresses her distrust of the asserted natural superiority of the white race, and confidently
denies that such a superiority, if justly claimed, could give a title to oppression.

[p68]
There remains one more guaranty–one that has seldom failed you, and will seldom fail
you hereafter. New states cling in closer alliance than older ones to the federal power. The
concentration of the slave power enables you for long periods to control the federal
government with the aid of new states. I do not know the sentiments of the representatives
of California; but, my word for it, if they should be admitted on this floor to-day, against
your most obstinate opposition, they would, on all questions really affecting your interests,
be found at your side.

[p69]
With these alliances to break the force of emancipation, there will be no disunion and
no secession. I do not say that there may not be disturbance, though I do not apprehend
even that. Absolute regularity and order in administration have not yet been established in
any government, and unbroken popular tranquillity has not yet been attained in even the
most advanced condition of human society. The machinery of our system is necessarily
complex. A pivot may drop out here, a lever may be displaced there, a wheel may fall out
of gearing elsewhere, but the machinery will soon recover its regularity, and move on just
as before, with even better adaptation and adjustment to overcome new obstructions.

[p70]
There are many well-disposed persons who are alarmed at the occurrence of any such
disturbance. The failure of a legislative body to organize is to their apprehension a fearful
omen, and an extra-constitutional assemblage to consult upon public affairs is with them
cause for desperation. Even senators speak of the Union as if it existed only by consent,
and, as it seems to be implied, by the assent of the legislatures of the states. On the
contrary, the union was not founded in voluntary choice, nor does it exist by voluntary
consent.

[p71]
A union was proposed to the colonies by Franklin and others, in 1754; but such was
their aversion to an abridgment of their own importance, respectively, that it was rejected
even under the pressure of a disastrous invasion by France.

[p72]
A union of choice was proposed to the colonies in 1775; but so strong was their
opposition, that they went through the war of independence without having established
more than a mere council of consultation.

[p73]
But with independence came enlarged interests of agriculture–absolutely new interests
of manufactures–interests of commerce, of fisheries, of navigation, of a common domain,
of common debts, of common revenues and taxation, of the administration of justice, of
public defence, of public honor; in short, interests of common nationality and sovereignty-
-interests which at last compelled the adoption of a more perfect union–a National
Government.

[p74]
The genius, talents, and learning of Hamilton, of Jay, and of Madison, surpassing
perhaps the intellectual power ever exerted before for the establishment of a government,
combined with the serene but mighty influence of Washington, were only sufficient to
secure the reluctant adoption of the Constitution that is now the object of all our
affections and of the hopes of mankind. No wonder that the conflicts in which that
Constitution was born, and the almost desponding solemnity of Washington, in his
farewell address, impressed his countrymen and mankind with a profound distrust of its
perpetuity! No wonder that while the murmurs of that day are yet ringing in our ears, we
cherish that distrust, with pious reverence, as a national and patriotic sentiment!

[p75]
But it is time to prevent the abuses of that sentiment. It is time to shake off that fear,
for fear is always weakness. It is time to remember that government, even when it arises
by chance or accident, and is administered capriciously or oppressively, is ever the
strongest of all human institutions, surviving many social and ecclesiastical changes and
convulsions; and that this Constitution of ours has all the inherent strength common to
governments in general, and added to them has also the solidity and firmness derived from
broader and deeper foundations in national justice, and a better civil adaptation to promote
the welfare and happiness of mankind.

[p76]
The Union, the creature of necessities, physical, moral, social, and political, endures
by virtue of the same necessities; and these necessities are stronger than when it was
produced–stronger by the greater amplitude of territory now covered by it–stronger by
the sixfold increase of the society living under its beneficent protection–stronger by the
augmentation ten thousand times of the fields, the workshops, the mines, and the ships, of
that society; of its productions of the sea, of the plow, of the loom, and of the anvil, in
their constant circle of internal and international exchange–stronger in the long rivers
penetrating regions before unknown–stronger in all the artificial roads, canals, and other
channels and avenues essential not only to trade but to defence–stronger in steam
navigation, in steam locomotion on the land, and in telegraph communications, unknown
when the Constitution was adopted–stronger in the freedom and in the growing empire of
the seas–stronger in the element of national honor in all lands, and stronger than all in the
now habits of veneration and affection for institutions so stupendous and so useful.

[p77]
The Union, then, is, not because merely that men choose that it shall be, but because
some government must exist here, and no other government than this can. If it could be
dashed to atoms by the whirlwind, the lightning, or the earthquake, to-day, it would rise
again in all its just and magnificent proportions to-morrow. This nation is a globe, still
accumulating upon accumulation, not a dissolving sphere.

[p78]
I have heard somewhat here, and almost for the first time in my life, of divided
allegiance–of allegiance to the south and to the Union–of allegiance to states severally
and to the Union. Sir, if sympathies with state emulation and pride of achievement could
be allowed to raise up another sovereign to divide the allegiance of a citizen of the United
States, I might recognize the claims of the state to which, by birth and gratitude, I belong-
-to the state of Hamilton and Jay, of Schuyler, of the Clintons, and of Fulton–the state
which, with less than two hundred miles of natural navigation connected with the ocean,
has, by her own enterprise, secured to herself the commerce of the continent, and is
steadily advancing to the command the commerce of the world. But for all this I know
only one country and one sovereign–the United States of America and the American
People. And such as my allegiance is, is the loyalty of every other citizen of the United
States. As I speak, he will speak when his time arrives. He knows no other country and no
other sovereign. He has life, liberty, property, and precious affections, and hopes for
himself and for his posterity, treasured up in the ark of the Union. He knows as well and
feels as strongly as I do, that this government is his own government; that he is a part of it;
that it was established for him; and that it was maintained by him; that it is the only truly
wise, just, free, and equal government, that has ever existed; that no other government
could be so wise, just, free and equal; and that it is safer and more beneficent than any
which time or change could bring into its place.

[p79]
You may tell me, sir, that although all this may be true, yet the trial of faction has not
yet been made. Sir, if the trial of faction has not been made, it has not been because faction
has not always existed, and has not always menaced a trial, but because faction could find
no fulcrum on which to place the lever to subvert the Union, as it can find no fulcrum
now; and in this is my confidence. I would not rashly provoke the trial; but I will not suffer
a fear, which I have not, to make me compromise one sentiment, one principle of truth or
justice, to avert a danger that all experience teaches me is purely chimerical. Let, then,
those who distrust the Union make compromises to save it. I shall not impeach their
wisdom, as I certainly cannot their patriotism; but, indulging no such apprehensions
myself, I shall vote for the admission of California directly, without conditions, without
qualifications, and without compromise.

[p80]
For the vindication of that vote, I look not to the verdict of the passing hour,
disturbed as the public mind now is by conflicting interests and passions, but to that
period, happily not far distant, when the vast regions over which we are now legislating
shall have received their destined inhabitants.

[p81]
While looking forward to that day, its countless generations seem to me to be rising
up and passing in dim and shadowy review before us; and a voice comes forth from their
serried ranks, saying: “Waste your treasures and your armies, if you will; raze your
fortifications to the ground; sink your navies into the sea; transmit to us even a dishonored
name, if you must; but the soil you hold in trust for us–give it to us free. You found it
free, and conquered it to extend a better and surer freedom over it. Whatever choice you
have made for yourselves, let us have no partial freedom; let us all be free; let the
reversion of your broad domain descend to us unencumbered, and free from the calamities
and from the sorrows of human bondage.”

Transcribed by Trina S. Rossman from George E. Baker, ed., The Works of William
H. Seward, (New York: Redfield, 1853),
vol. I, pp. 70-93.

Reverse-order proofread and corrected from the original by T. Lloyd Benson.
Daniel Webster.htm