Showing posts with label Slaves. Show all posts
Showing posts with label Slaves. Show all posts

Monday, June 1, 2026

Wendell Phillips on the Puritan Principle,* December 18, 1859

I THANK GOD for John Calvin. To be sure, he burned Servetus; but the Puritans, or at least, their immediate descendants, hung the witches; George Washington held slaves; and wherever you go up and down history, you find men, not angels. Of course, you find imperfect men; but you find great men; men who have marked their own age, and moulded the succeeding; men to whose might, daring, and to whose disinterested suffering for those about them, the succeeding generations owe the larger share of their blessings; men whose lips and lives God has made the channel through which his choicest gifts come to their fellow-beings. John Calvin was one of these — perhaps the profoundest intellect of his day; certainly, one of the largest statesmen of his generation. His was the statesmanlike mind that organized Puritanism, that put ideas into the shape of institutions, and in that way organized victory, when, under Loyola, Catholicism, availing itself of the shrewdest and keenest machinery, made its reactive assault upon the new idea of the Protestant religion. If in that struggle Western Europe came out victorious, we owe it more to the statesmanship of Calvin than to the large German heart of Luther. We owe to Calvin — at least it is not unfair to claim, nor improbable in the sequence of events to suppose, that a large share of those most eminent and excellent characteristics of New England, which have made her what she is, and saved her for the future, came from the brain of John Calvin.

Luther's biography is to be read in books. The plodding patience of the German intellect has gathered up every trait and every trifle — the minutest — of his life, and you may read it spread out with loving admiration on a thousand pages of biography. Calvin's life is written, in Scotland and New England, in the triumphs of the people against priestcraft and power. To him, more than to any other man, the Puritans owed Republicanism — the Republicanism of the Church. The instinct of his own day recognized that clearly distinguishing this element of Calvinism. You see it in the wit of Charles the Second, when he said, "Calvinism is a religion unfit for a gentleman." It was unfit for a gentleman of that day; for it was a religion of the people. It recognized — first since the earliest centuries of Christianity — that the heart of God beats through every human heart, and that when you mass up the millions, with their instinctive, fair-play sense of right, and their devotional impulses, you get nearer God's heart than from the second-hand scholarship and conservative tendency of what are called the thoughtful and educated classes. We owe this element, good or bad, to Calvinism.

Then we owe to it a second element, marking the Puritans most largely, and that is — action. The Puritan was not a man of speculation. He originated nothing. His principles are to be found broadcast in the centuries behind him. His speculations were all old. You might find them in the lectures of Abelard; you meet with them in the radicalism of Wat Tyler; you find them all over the continent of Europe. The distinction between his case and that of others was, simply, that he practised what he believed. He believed God. He actually believed him, just as much as if he saw demonstrated before his eyes the truth of the principle. For it is a very easy thing to say; the difficulty is to do. If you tell a man the absolute truth, that if he will plunge into the ocean, and only keep his eyes fixed on heaven, he will never sink you can demonstrate it to him — you can prove it to him by weight and measure — each man of a thousand will believe you, as they say; and then they will plunge into the water, and nine hundred and ninety-nine will throw up their arms to clasp some straw or neighbor, and sink; the thousandth will keep his hands by his body, believing God, and float — and he is the Puritan. Every other man wants to get hold of something to stay himself; not on faith in God's eternal principle of natural or religious law, but on his neighbor; he wants to lean on somebody; he wants to catch hold of something. The Puritan puts his hands to his side and his eyes upon heaven, and floats down the centuries Faith personified.

These two elements of Puritanism are, it seems to me, those which have made New England what she is. You see them every where developing into institutions. For instance, if there is any thing that makes us, and that made Scotland, it is common schools. We got them from Geneva. Luther said, "A wicked tyrant is better than a wicked war." It was the essence of aristocracy: "Better submit to any evil from above than trust the masses." Calvin no sooner set his foot in Geneva than he organized the people into a constituent element of public affairs. He planted education at the root of the Republic. The Puritans borrowed it in Holland, and brought it to New England, and it is the sheet-anchor that has held us amid the storms and the temptations of two hundred years. We have a people that can think; a people that can read; and out of the millions of refuse lumber, God selects one in a generation, and he is enough to save a State. One man that thinks for himself is the salt of a generation poisoned with printing ink or cotton dust. The Puritans scattered broadcast the seeds of thought. They knew it was an error, in counting up the population, to speak of a million of souls because there were a million of bodies — as if every man carried a soul! — but they knew, trusting the mercy of God, that by educating all, the martyrs and the saints — that do not travel in battalions, nor ever come to us in regiments, but come alone, now and then one — would be reached and unfolded, and save their own times. Puritanism, therefore, is action; it is impersonating ideas; it is distrusting and being willing to shake off, at fitting times, what are called institutions. They were above words; they went out into the wilderness, outside of forms. The consequence was that, throughout their whole history, there is the most daring confidence in being substantially right. They asked not of safety; they never were frightened by appearances; they did the substantially right thing, and left the statesmen of a hundred years after, at a safe distance, to find out the reasons why they were right. The consequence is that, when conservatism comes together to-day, whether in the form of a "Union meeting" — dead men turning in their graves and pretending to be alive — whether it be in this form or any other, its occupation is to explain how, a hundred years ago, the course taken was right, and not to see the reflection of a hundred years ago staring them in the face to-day. Like the sitting figure on our coin, they are looking back-they have no eyes for the future. The souls that God touches have their brows gilded by the dawn of the future. A man present at the glorious martyrdom of the 2d of December, said of the hero-saint who marched out of the jail, "He seemed to come, his brow radiant with triumph." It was the dawn of a future day that gilded his brow. He was high enough, in the providence of God, to catch, earlier than the present generation, the dawn of the day that he was to inaugurate.

This is my idea of Puritan principles.

Nothing new in them. How are we to vindicate them? Eminent historians and patriots have told us that the pens of the Puritans are their best witnesses. It does not seem to me so. We are their witnesses. If they lived to any purpose, they produced a generation better than themselves. The true man always makes himself to be outdone by his child. The vindication of Puritanism is a New England bound to be better than Puritanism; bound to look back and see its faults and meet the exigencies of the present day, not with stupid imitation, but with that essential disinterestedness, that faith in right and God, with which they met the exigencies of their time. Take an illustration. When our fathers stood in London, under the corporation charter of Charles, the question was, "Have we a right to remove to Massachusetts?" The lawyers said, "No." The fathers said, "Yes; we will remove to Massachusetts, and let law find the reason fifty years hence." They knew that they had the substantial right. Their motto was not "Law and Order"; it was "God and Justice" — a much better motto. Unless you take "Law and Order" in the highest meaning of the words, it is a base motto — if it means only recognizing the majority. "Crime," says Victor Hugo, "comes to history gilded and crowned, and says, 'I am not crime; I am success." And history, written by a soul girded with parchments and stunned with half a dozen languages, says, "Yes, thou art success; we accept thee." But the faithful soul below cries out, "Thou art crime! Avaunt!" There is so much in words.

This is the lesson of Puritanism—how shall we meet it to-day? Every age stereotypes its ideas into forms. It is the natural tendency; and when it is done, every age grows old and dies. It is God's beneficent providence — death When ideas have shaped themselves and become fossil and still, God takes off the weight of the dead men from their age, and leaves room for the new bud. It is a blessed institution — death! But there are men running about who think that those forms, which the old and the experience of the past have left them, are necessarily right and indispensable. They are Conservatives. The men who hold their ears open for the message of the present hour, they are the Puritans.

I know these things seem very trite; they are very trite. All truth is trite. The difficulty is not in truth. Truth never stirs up any trouble mere speculative truth. Plato taught— nobody cared what he taught; Socrates applied truth in the streets, and they poisoned him. It is when a man throws himself against society that society is startled to persecute and to think. The Puritan did not stop to think. He recognized God in his soul, and acted. If he acted wrong, our generation would load down his grave with curses. He took the risk. He took the curses of the present, but the blessings of the future swept them away, and God's sunlight rests upon his grave. That is what every brave man does. It is an easy thing to say. The old fable is of Sysiphus rolling up a stone, and the moment he gets it up to the mountain top, it rolls back again. So each generation, with much trouble, and great energy and disinterestedness, vindicates for a few of its sons the right to think; and the moment they have vindicated the right, the stone rolls back again — nobody else must think! The battle must be fought every day, because the body rebels against the soul. It is the insurrection of the soul against the body-free thought. The gods piled Ætna upon the insurgent Titans. It is the emblem of the world piling mountains—banks, gold, cotton, parties, Everetts, Cushings, Couriers — every thing dull and heavy—to keep down thought. And ever again, in each generation, the living soul, like the bursting bud, throws up the incumbent soil, and finds its way to the sunshine and to God; and is the oak of the future, leafing out, spreading its branches, and sheltering the race and time that is to come.

I hold in my hand the likeness of a child of seventeen summers, taken from the body of a boy, her husband, who lies buried on the banks of the Shenandoah. He flung himself against a State for an idea; the child of a father who lived for an idea; who said, "I know that Slavery is wrong; thou shalt do unto another as thou wouldst have another do to thee" — and flung himself against the law and order of his time. Nobody can dispute his principles. There are men who dispute his acts. It is exactly what he meant they should do. It is the collision of admitted principles with conduct which is the teaching of ethics; it is the Normal school of a generation. Puritanism went up and down England and fulfilled its mission. It revealed despotism. Charles the First and James, in order to rule, were obliged to persecute. Under the guise of what seemed government, they had hidden tyranny. Patriotism tore off the mask, and said to the enlightened conscience and sleeping intellect of England, "Behold! that is despotism!" It was the first lesson; it was the text of the English Revolution. Men still slumbered in submission to law. They tore off the semblance of law; they revealed despotism. John Brown has done the same for us to-day. The Slave system has lost its fascination. It had a certain picturesque charm for some. It called itself "chivalry," and "a state." One assault has broken the charm—it is Despotism! Look how barbarous it is! Take a single instance. A young girl throws herself upon the bosom of a Northern boy, who himself had shown mercy, and endeavors to save him from the Christian rifles of Virginia. They tore her off, and the pitiless bullet found its way to the brave young heart. She stands upon the streets of that very town, and dare not avow the motive—glorious, humane instinct—that led her to throw herself on the bosom of the hapless boy! She bows to the despotism of a brutal State, and makes excuses for her humanity! That is the Christian Virginia of 1859. In 1608, an Indian girl flung herself before her father's tomahawk on the bosom of an English gentleman, and the Indian refrained from touching the traveller whom his daughter's affection protected. Pocahontas lives to-day, the ideal beauty of Virginia, and her proudest names strive to trace their lin eage to the brave Indian girl. That was Pagan Virginia, two centuries and a half ago.

What has dragged her down from Pocahontas in 1608 to John Brown in 1859, when humanity is disgraceful, and despotism treads it out under its iron heel? — who revealed it? One brave act of an old Puritan soul, that did not stop to ask what the majority thought, or what forms were, but acted. The revelation of despotism is the great lesson which the Puritan of our month has taught us. He has flung himself, under the instinct of a great idea, against the institutions beneath which we sit; and he says, practically, to the world, as the Puritan did, "If I am a felon, bury me with curses. I will trust to a future age to judge betwixt you and me. Posterity will summon the State to judgment, and will admit my principle. I can wait." Men say it is anarchy; that this right of the individual to sit in judgment cannot be trusted. It is the lesson of Puritanism. If the individual, criticising law, cannot be trusted, then Puritanism is a mistake; for the sanctity of individual judgment is the lesson of Massachusetts history in 1620 and '30. We accepted anarchy as the safest. The Puritan said, "Human nature is sinful"; so the earth is accursed since the Fall; but I cannot find any thing better than this old earth to build on; I must put up my corner-stone upon it, cursed as it is; I cannot lay hold of the battlements of heaven." So Puritanism said, "Human nature is sinful; but it is the best basis we have got. We will build upon it, and we will trust the influences of God, the inherent gravitation of the race towards right, that it will end right."

I affirm that this is the lesson of our history: that the world is fluid; that we are on the ocean; that we cannot get rid of the people, and we do not want to; that the millions are our basis; and that God has set us this task: "If you want good institutions, do not try to bulwark out the ocean of popular thought—educate it. If you want good laws, earn them." Conservatism says, "I can make my own hearthstone safe: I can build a bulwark of gold and bayonets about it high as heaven and deep as hell, and nobody can touch me, and that is enough." Puritanism says, "It is a delusion; it is a refuge of lies; it is not safe. The waters of popular instinct will carry it away. If you want your own cradle safe, make the cradle of every other man safe and pure. Educate the people up to the law you want." How? They cannot stop for books—show them manhood—show them a brave act. What has John Brown done for us? The world doubted over the horrid word "insurrection," whether the victim had a right to arrest the course of his master, and, even at any expense of blood, to vindicate his rights; and Brown said to his neighbors in the old school-house at North Elba, sitting among the snows—where nothing grows but men—wheat freezes—"I can go South, and show the world that he has a right to rise and can rise." He went, girded about by his household, carrying his sons with him. Proof of a life devoted to an idea! Not a single spasmodic act of greatness, coming out with no background, but the flowering of sixty years. The proof of it, that every thing around him grouped itself harmoniously, like the planets around the central sun. He went down to Virginia, took possession of a town, and held it. He says, "You thought this was strength; I demonstrate it is weakness. You thought this was civil society; I show you it is a den of pirates." Then he turned around in his sublimity, with his Puritan devotional heart, and said to the millions, "Learn!" And God lifted a million hearts to his gibbet, as the Roman cross lifted a million of hearts to it, in that divine sacrifice of two thousand years ago. To-day, more than a statesman could have taught in seventy years, one act of a week has taught these eighteen millions of people.

What shall it teach us? "Go thou and do likewise." Do it, by a resolute life. Do it, by a fearless rebuke. Do it, by preaching the sermon of which this act is the text. Do it, by standing by the great example which God has given us. Do it, by tearing asunder the veil of respectability which covers brutality, calling itself law. We had a "Union meeting" in this city a while ago. For the first time for a quarter of a century, political brutality dared to enter the sacredness of the sick chamber, and visit with ridicule the broken intellect, sheltered from criticism under the cover of sickness. Never, since I knew Boston, has any lip, however embittered, dared to open the door which God's hand had closed, making the inmate sacred, as he rested in broken health. The four thousand men who sat beneath the speaker are said to have received it in silence. If so, it can only be that they were not surprised at the brutality from such lips. And those who sat at his side—they judge us by our associates—they criticise us, in general, for the loud word of any comrade—shall we take the scholar of New England, and drag him down to the level of the brutal Swiss of politics, and judge him indecent because his associates were indecent? Gladly do I seize the opportunity of protesting, in the name of Boston decency, against the brutal language of a man,—thank God, not born on our peninsula,—against the noble and benighted intellect of Gerrit Smith, whom God bless with new health.

On that occasion, too, a noble island was calumniated. The New England scholar, bereft of every thing else on which to arraign the great movement in Virginia, takes up a lie about St. Domingo, and hurls it in the face of an ignorant audience—ignorant, because no man ever thought it worth while to do justice to the negro. Edward Everett would be the last to allow us to take an English version of Bunker Hill, to take an Englishman's account of Hamilton and Washington, when they ordered the scaffold of Andre, and read it to an American audience as a faithful description of the scene. But when he wants to malign a race, he digs up from the prejudice of an enemy they had conquered a forgotten lie—showing how weak was the cause he espoused, when the opposite must be assailed with falsehood, for it could not be assailed with any thing else. I said that they had gone to sleep, and only turned in their graves — those men in Faneuil Hall. It was not wholly true. The chairman came down from the heart of the Commonwealth, and spoke to Boston safe words in Faneuil Hall, for which he would have been lynched at Richmond, had he uttered them there that evening. I rejoice that a hunker cannot live in Massachusetts, without being wider awake than he imagines. He must imbibe fanaticism. Insurrection is epidemic in the State; treason is our inheritance. The Puritans planted it in the very structure of the State; and when their children try to curse a martyr, like the prophet of old, half the curse, at least, turns into a blessing. I thank God for that Massachusetts! Let us not blame our neighbors too much. There is something in the very atmosphere that stands above the ashes of the Puritans, that prevents the very most servile of hearts from holding a meeting which the despots of Virginia can relish. It is a hard task to be servile within forty miles of Plymouth. They have not learned the part; with all their wish, they play it awkwardly. It is the old, stiff Puritan trying to bend, and they do it with a marvellous lack of grace. I read encouragement in the very signs—the awkward attempts made to resist this very effort of the glorious martyr of the Northern hills of New York. Virginia herself looks into his face and melts; she has nothing but praises. She tries to scan his traits; they are too manly, and she bows. Her press can only speak of his manhood. One must get outside the influence of his personal presence before the slaves of Virginia can dig up a forgotten Kansas lie, and hurl it against the picture which Virginian admiration has painted. That does not come from Virginia. Northern men volunteer to do the work which Virginia, lifted for a moment by the sight of martyrdom, is unable to accomplish. A Newburyport man comes to Boston, and says that he knows John Brown was at the massacre of Pottawattomie. He was only twenty-five miles off! The Newburyport orator gets within thirty miles of the truth, and that is very near — for him! But Virginia was unable—mark you!—Virginia was unable to criticise. She could only bow. It is the most striking evidence of the majesty of the action.

There is one picture which stands out in bright relief in this event. On that mountain-side of the Adirondack, up among the snows, there is a plain cottage — "plain living, and high thinking," as Wordsworth says. Grouped there are a family of girls and boys, hardly over twenty; sitting supreme, the majestic spirit of a man just entering age—life one purpose. Other men breed their sons for ambition, avarice, trade; he breeds his for martyrdom, and they accept serenely their places. Hardly a book under its roof but the Bible. No sound so familiar as prayer. He takes them in his right hand and in his left, and goes down to the land of bondage. Like the old Puritans of two hundred years ago, the muskets are on one side and the pikes upon the other; but the morning prayer goes up from the domestic altar, as it did from the lips of Brewster and Carver, and no morsel is ever tasted without that same grace which was made at Plymouth and Salem; and at last he flings himself against the gigantic system, which trembles under his single arm. You measure the strength of a blow by the force of the rebound. Men thought Virginia a Commonwealth; he reveals it a worse than Austrian despotism. Neighbors dare not speak to each other; Courts cannot wait for the slow step of Saxon forms and safeguards; startled Judges have no time to take notes of testimony; no man can travel on the highway without a passport; the telegraph wires are sealed, except with a permit; the State shakes beneath the tramp of cannon and armed men. What does she fear? Conscience. The apostle has come to torment her, and he finds the weakest spot herself. She dares not trust the usual forms of justice. Arraigned in what she calls her court, is a wounded man, on a pallet, unable to stand. The civilized world stands aghast. She says, "It is necessary." Why? "I stand on a volcano. The Titans are heaving beneath the mountains. Thought—the earthquake of conscience—is below me." It is the acknowledgment of defeat. The Roman thought, when he looked upon the Cross, that it was the symbol of infamy — only the vilest felon hung there. One sacred sacrifice, and the cross nestles in our hearts, the emblem of every thing holy. Virginia erects her gibbet, repulsive in name and form. One man goes up from it to God, with two hundred thousand broken fetters in his hands, and henceforth it is sacred forever.

I said, that to vindicate Puritanism, the children must be better than the fathers. Lo, this event! Brewster, and Carver, and Bradford, and Winthrop faced a New England winter and defied law for themselves. For us, their children, they planted and sowed. They said, "Lo! our rights are trodden under foot; our cradles are not safe; our prayers may not ascend to God." They formed a State, and achieved that liberty. John Brown goes a stride beyond them. Under his own roof, he might pray at liberty; his own children wore no fetters. In the catalogue of Saxon heroes and martyrs, the Ridleys and the Latimers, he only saw men dying for themselves; in the brave souls of our own day, he saw men good as their fathers; but he leaped beyond them, and died for a race whose blood he did not share. This child of seventeen years gives her husband for a race into whose eyes she never looked. Braver than Carver or Winthrop, more disinterested than Bradford, broader than Hancock or Washington, pure as the brightest names on our catalogue — nearer God's heart, for, with a divine magnanimity he comprehended all races - Ridley and Latimer minister before him. He sits in that heaven of which he showed us the open door, with the great men of Saxon blood ministering below his feet. And yet they have a right to say, "We created him."

Lord Bacon, as he takes his march down the centuries, may put one hand on the telegraph and the other on the steam engine, and say, "These are mine, for I taught you to invent." So the Puritans may bless John Brown, and say, "You are ours, though you have gone beyond us, for we taught you to believe in God. We taught you to say, God is God, and trample wicked laws under your feet." And now, from that Virginia gibbet, he says to us, "The maxim I taught you, practise it! The principle I have shown you, apply it! If the crisis becomes sterner, meet it! If the battle is closer, be true to my memory! Men say my act was a failure. I showed what I promised, that the slave ought to resist, and could. Sixteen men I placed under the shelter of English law, and then I taught the millions. Prove that my enterprise was not a failure, by showing a North ready to stand behind it, I am willing, in God's service, to plunge with ready martyrdom into the chasm that opens in the forum, only show yourselves worthy to stand upon my grave!"

It seems to me that this is the lesson of Puritanism, as it is read to us to-day. "Law" and "order" are only names for the halting ignorance of the last generation. John Brown is the impersonation of God's order and God's law, moulding a better future, and setting for it an example.

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* A Discourse delivered before the Twenty-eighth Congregational Society, (Rev. Theodore Parker's,) in the Music Hall, Boston, on Sunday, December 18, 1859.

SOURCE: James Redpath, Editor, Echoes of Harper’s Ferry, pp. 105-18

Saturday, May 23, 2026

Diary of Elvira J. Powers, Friday, April 22, 1864

Yesterday morning, Mr. F., a gentleman from my native State, Massachusetts, and who has charge of the Refugee Farm, asked if I would not like to ride out to the place, they "wanted a teacher and perhaps I might be willing to engage as one, if not the ride and fresh air would do me good." "Yes, I should enjoy it."

Then hour after hour passed away, with the fresh morning air, and not until at the dinner table did I meet my expected cavalier. He explained:

The fact was the poor old nag, which had been turned out some months before by government to die, like some other contrabands of war, wouldn't work—he was free! But he had confiscated another animal from Government and hoped he might not long say of that as in the nursery ballad, that

"The horse wouldn't go,"
as it was
"Time he and I were gone an hour and a half ago."

One, two and three o'clock came, and I overheard Lucy, one of the black girls, of about fourteen—though she doesn't know her age—laughing about "that thar Mr. F., who had been for two long hours, a curryin' an' pattin' an' feedin' that old horse with sugar, to coax it to be good: but I know by its actions it has never been harnessed 'fore a carriage in its life. For it acts, for all the world, like I did, when I ran away to find my freedom. I couldn't tell for my life, whether to go backwards or forward, to keep out of danger."

In answer to my questions, she tells me that she was "the very first one that Lincoln set free in Winchester, but that as soon as she was gone, all the other nigs left."

Of course, her remarks about the horse were not very encouraging as regarded the safety or pleasure of the trip, even if he decided at last to go forward instead of backward. At half-past three, the equipage was announced in readiness, when, with a most self-denying spirit, I assured the gentleman, that I would willingly forego the pleasure, if the animal was not perfectly safe. But he was quite positive upon that subject, and as I perceived the appearance of the contraband did not indicate anything vicious or powerful enough to be very dangerous, we started. Had a ride of perhaps two miles upon the other side of the town, stopped a moment by the guard, then allowed to proceed a mile farther to the Refugee Farm.

This is best known to citizens as the Eweing farm. It was a splendid place, but has been nearly ruined by General Buel's army who camped upon it. Trees were felled, fences torn down, windows broken entirely out, and several fine outbuildings destroyed, such as a spring-house and conservatory, which I would like to have seen in its glory. Picked a beautiful bouquet of apple-japonica and pomegranate blossoms. Saw a "Butternut" planting cotton. He told me he expects, if the crop does well, to realize "one bale of picked cotton" from the two acres, which at present prices will bring $250. The yield, he said, was only about a half or a third what it would be three degrees farther south.

SOURCE: Elvira J. Powers, Hospital Pencillings: Being a Diary While in Jefferson General Hospital, Jeffersonville, Ind., and Others at Nashville, Tennessee, as Matron and Visitor, pp. 58-9

Wednesday, May 6, 2026

Daniel Webster to Millard Fillmore, August 5, 1851

Boston, August 5, 1851.

MY DEAR SIR,—I came to this city yesterday, and found it and all the hotels so crowded with strangers, that I wish myself out of it again as soon as possible. Many hundreds of people are here from the South, who have occupied my whole time, and whom I have promised to see in a mass to-day. They all speak in the highest terms of praise of your administration.

My health is gaining, but I do not yet get rid of that tendency to diarrhœa, which I contracted in Pennsylvania, in April; and while this lasts I must be weak. One misfortune is, that I cannot take, even in the smallest quantities, the common remedy, opium. I am obliged mainly to rely on diet and care.

I find Mr. Marcoleta here, in great affliction. He came here to be married to a beautiful young lady, a Miss West, who died suddenly soon after his arrival. He seems very much depressed; says he can do nothing at present; and proposes to go to Nicaragua, on a short visit, for the purpose of communicating with his government.

These Cuban rumors are substantially groundless. Mr. Bailey, a merchant of Matanzas, well known here as a person of standing, called on me yesterday, having seen in the newspapers that I was summoned to Washington, to consult on Cuban affairs. He came in The Isabel, the very latest arrival from Havana, and says that, on the day of sailing, he passed an hour with the governor-general, that the governor informed him, that on the 4th of July some lawless persons met in the streets in Principé, and raised revolutionary cries; that they soon fled to the hills and woods, and have since offered to surrender themselves on promise of safety to their lives; and that this is the amount of the disturbance. He says, what is undoubtedly true, that some disaffected persons in Cuba, keep up a correspondence with certain Americans in Charleston, Savannah, and New Orleans, principally the two former, and that by these persons the false rumors are spread, and the clamor raised. He added, that the governor-general assured him that he had positive orders from the Queen's government, that if a revolution should break out and look serious, he should proclaim their slaves all free, and put arms in their hands. This proceeds on the idea, that, when freed, the slaves would defend the island against all attacks and all attempts from the United States.

I have heard of this before.

I have written Mr. Letcher, that if he finds it necessary to see me, he must come here. He can do that more easily than I can get to him.

I had one or two things to say, but am broke off by a rush of people, and must defer that part of my purpose.

I hear of your family, all well and happy, at Newport.

Yours, always truly,
DAN'L WEBSTER.

SOURCE: Fletcher Webster, Editor, The Private Correspondence of Daniel Webster, Vol. 2, pp. 459-60

Friday, April 10, 2026

Victor Hugo to Editor of the London News, December 2, 1859

HAUTEVILLE HOUSE, Dec. 2, 1859.

SIR: When one thinks of the United States of America, a majestic figure rises to the mind—Washington. Now, in that country of Washington, see what is going on at this hour!

There are slaves in the Southern States, a fact which strikes with indignation, as the most monstrous of contradictions, the reasonable and freer conscience of the Northern States. These slaves, these negroes, a white man, a free man, one John Brown, wanted to deliver. Certainly, if insurrection be ever a sacred duty, it is against Slavery. Brown wished to begin the good work by the deliverance of the slaves in Virginia. Being a Puritan, a religious and austere man, and full of the Gospel, he cried aloud to these men — his brothers — the cry of emancipation "Christ has set us free!" The slaves, enervated by Slavery, made no response to his appeal — Slavery makes deafness in the soul. Brown, finding himself abandoned, fought with a handful of heroic men; he struggled; he fell, riddled with bullets; his two young sons, martyrs of a holy cause, dead at his side. This is what is called the Harper's Ferry affair.

John Brown, taken prisoner, has just been tried, with four of his fellows — Stephens, Coppoc, Green, and Copeland. What sort of trial it was, a word will tell.

Brown, stretched upon a truckle bed, with six half-closed wounds—a gun-shot wound in his arm, one in his loins, two in the chest, two in the head—almost bereft of hearing, bleeding through his mattress, the spirits of his two dead sons attending him; his four fellow-prisoners crawling around him; Stephens with four sabre wounds; "Justice" in a hurry to have done with the case; an attorney, Hunter, demanding that it be despatched with sharp speed; a Judge, Parker, absenting; the defence cut short; scarcely any delay allowed; forged or garbled documents put in evidence; the witnesses for the prisoner shut out; the defence clogged; two guns, loaded with grape, brought into the court, with an order to the jailers to shoot the prisoners in case of an attempt at rescue; forty minutes' deliberation; three sentences to death. I affirm, on my honor, that all this took place, not in Turkey, but in America.

Such things are not done with impunity in the face of the civilized world. The universal conscience of mankind is an ever-watchful eye. Let the Judge of Charlestown, and Hunter, and Parker, and the slave-holding jurors, and the whole population of Virginia, ponder it well: they are seen! They are not alone in the world. At this moment the gaze of Europe is fixed on America.

John Brown, condemned to die, was to have been hanged on the 2d of December—this very day. But news has this instant reached us. A respite is granted him. It is not until the 16th that he is to die. The interval is short. Has a cry of mercy time to make itself heard? No matter. It is a duty to lift up the voice.

Perhaps a second respite may be granted. America is a noble land. The sentiment of humanity is soon quickened among a free people. We hope that Brown may be saved. If it were otherwise—if Brown should die on the scaffold on the 16th of December—what a terrible calamity!

The executioner of Brown—let us avow it openly (for the day of the kings is past, and the day of the people dawns, and to the people we are bound frankly to speak the truth)—the executioner of Brown would be neither, the Attorney Hunter, nor the Judge Parker, nor the Governor Wise, nor the State of Virginia; it would be, we say it, and we think it with a shudder, the whole American Republic.

The more one loves, the more one admires, the more one reveres the Republic, the more heart-sick one feels at such a catastrophe. A single State ought not to have the power to dishonor all the rest, and in this ease federal intervention is a clear right. Otherwise, by hesitating to interfere when it might prevent a crime, the Union becomes an accomplice. No matter how intense may be the indignation of the generous Northern States, the Southern States associate them with the disgrace of this murder. All of us, whosoever we may be—for whom the democratic cause is a common country—feel ourselves in a manner compromised and hurt. If the scaffold should be erected on the 16th of December, the incorruptible voices of history would thenceforward testify that the august confederation of the New World had added to all its ties of holy brotherhood a brotherhood of blood, and the fasces of that splendid Republic would be bound together with the running noose that hung from the gibbet of Brown.

This is a bond that kills.

When we reflect on what Brown, the liberator, the champion of Christ, has striven to effect, and when we remember that he is about to die, slaughtered by the American Republic, the crime assumes the proportions of the Nation which commits it; and when we say to ourselves that this Nation is a glory of the human race; that—like France, like England, like Germany—she is one of the organs of civilization; that she sometimes even out-marches Europe by the sublime audacity of her progress; that she is the queen of an entire world; and that she bears on her brow an immense light of freedom; we affirm that John Brown will not die; for we recoil, horror-struck, from the idea of so great a crime committed by so great a People,

In a political light, the murder of Brown would be an irreparable fault. It would penetrate the Union with a secret fissure, which—would in the end tear it asunder. It is possible that the execution of Brown might consolidate Slavery in Virginia, but it is certain that it would convulse the entire American Democracy. You preserve your shame, but you sacrifice your glory.

In a moral light, it seems to me, that a portion of the light of humanity would be eclipsed; that even the idea of justice and injustice would be obscured on the day which should witness the assassination of Emancipation by Liberty.

As for myself, though I am but an atom, yet being, as I am, in common with all other men, inspired with the conscience of humanity, I kneel in tears before the great starry banner of the New World, and with clasped hands, and with profound and filial respect, I implore the illustrious American Republic, sister of the French Republic, to look to the safety of the universal moral law, to save Brown; to throw down the threatening scaffold of the 16th December, and not to suffer that, beneath its eyes, and, I add, with a shudder, almost by its fault, the first fratricide be outdone.

For yes, let America know it, and ponder it well—there is something more terrible than Cain slaying Abel—it is Washington slaying Spartacus.

VICTOR HUGO.
TO THE EDITOR OF THE LONDON NEWS.

SOURCE: James Redpath, Editor, Echoes of Harper’s Ferry, pp. 99-102

Saturday, January 24, 2026

Diary of Edward Bates, May 24, 1859

To day, Sarah Bates, by one single deed, set free all her remaining slaves — being 32 in number. The deed was proven in Court, by John. S. McCune and Edward Bates, two of the subscribing witnesses — the witness being C. Woodson Bates.61

She has long wished to accomplish this end but was never quite ready to do it till now.

In her late severe sickness, the though[t] of leaving her slaves to be held as property and to serve strangers after he[r] death, seemed to give her great distress. She talked of it painfully, sleeping and waking.

Having executed the deed, and then fulfilled her long-cherished wish, she seemed relieved of a burden, and greatly cheered and lightened.

The negro[e]s are very good-looking generally, and are worth at least $20,000.
_______________

61 Mr. Bates's youngest son. See supra, " Introduction."

SOURCE: Howard K. Beale, Editor, Annual Report of The American Historical Association For The Year 1930, Vol. 4, The Diary Of Edward Bates, pp. 17-8

Tuesday, December 2, 2025

Speech of Congressman Albert G. Brown, delivered in the United States House of Representatives, in Reply to his Colleague, Hon. John D. Freeman, on the State of Parties in Mississippi, March 30, 1852

AVERSE as I am to the continuance of a controversy with my colleagues on the subject of Mississippi politics, I am not the less constrained to reply to a speech of my colleague, from the third district, which I find printed in the Globe of the 19th of this month. I am wholly at a loss to account for the ill temper which the speech exhibits. Surely there was nothing said by me to call forth such a reply. One of my colleagues [Mr. Wilcox], when the "HOMESTEAD BILL" was under debate, made a party speech, in which he represented, among other things, that my friends in Mississippi were attempting to "sneak back" into the Democratic party. It became my imperative duty to reply, and I did so. My colleague rejoined, and here I supposed the matter might very well have rested. But the gentleman [Mr. Freeman] returned from an excursion to New York, and without the least provocation from me, took up the cudgel, and proceeds to deliver himself of a speech full of acrimony; so full, indeed, that one as familiar as I am with the productions of his usually cool head, could hardly repress the conviction that a "torpid liver" must have influenced the calmer impulses of his mind.

If he entered the lists because he fancied that his friend had not successfully met my positions, I not only forgive him, but confess myself flattered by his consideration. "Thrice armed is he who hath his quarrel just;" and though my three colleagues should all assail me, armed, trebly armed as I am in the justice of my cause, I shall not despair of success against them all.

The gentleman tells us, in the opening paragraphs of his speech, that the pious philanthropists at the North have "decoyed, caught, and harbored some TWENTY-FIVE OF THIRTY THOUSAND of our SLAVES, and that we never expect to see them again." Precious confession! If the compromise, fugitive slave bill and all, is going to be executed in good faith, as my colleague and his Union friends assured the people of Mississippi it would be, why should he thus abandon all hope of recovering these "twenty-five or thirty thousand" slaves? The truth is, that all my colleagues are very ready to lecture me for a want of faith, but neither of them has the least confidence in the efficacy of the compromise. The one [Mr. Freeman] has no expectation that we are to recover our "twenty-five or thirty thousand slaves," and the other [Mr. Wilcox], less desponding, and yet evidently in doubt, concludes his speech with an earnest invocation to the North to do us justice. If the compromise were executed in good faith, we should get back our slaves. But, like my colleague, I "never expect to see them again." If the North has given us justice in the compromise, why this invocation to their sense of justice now? The honest truth is, that in our secret hearts we all know that justice has not been done us, and we have little hope that it will be in future. We have submitted to one wrong; will we submit to another? "We never expect to see our slaves again." All that we now do, is to invoke justice for the future.

My colleague, though he "never expects to see the slaves" that have been decoyed, caught, and harbored" by the pious philanthropists," is yet full of hope, in the conclusion of his speech, that we are to have peace in future. I do not care to be impertinent, but I should like to know on what he bases the hope that "decoying, catching, and harboring" slaves is going to cease, and why it is that, despairing as he does of recovering the slaves already taken from our possession, he is yet confident that we shall recover those that are "decoyed, caught, and harbored" hereafter? At his leisure, I shall be gratified to hear his answer. To my mind, we are as likely to recover those already "decoyed," as we are to recover those that are taken hereafter. I never expect to see the one or the other. The fugitive slave bill has not been executed; and if by its execution is meant an honest and faithful surrender of the slaves—such a surrender as is made of every other species of estrayed or stolen property—it never will be.

My colleague commenced his reply to me with an expression of his regret that he did not hear my speech. It certainly would have gratified me had he given me his audience; but as he did not, I should have been satisfied had he done me the honor to read a printed copy of my speech. This I am sure he never could have done. I know my colleague is a sensible man, and I hope he is just, and I am well satisfied that no sensible and just man who had read my speech could ever have published such a reply as that which I find printed by order of my colleague.

If my colleague's speech had been delivered in the House, I should have thrown myself upon his indulgence, and asked a portion of his allotted hour to correct his errors, as one after another he fell into them. But as it suited him better to print his speech without delivering it, I am left to no other alternative than that of asking the indulgence of the committee whilst I make such responses to his several allegations as in my judgment they merit.

It was an ungenerous fling from my colleague to criticise my remarks as he did in the opening paragraph of his speech. He thinks that upon such a question as that of appropriating money to continue the work on the capitol, I might have said something of the pressing necessities of the mechanics and laborers on these works of the character of the work, &c. Now, the plain English of this is, that I made a speech out of order, and that an act so unusual called for his special animadversion. I am sorry the gentleman did not see at an earlier day the necessity of sticking to the subject under debate. Three days before I spoke, our colleague from the second district [Mr. Wilcox] made a speech, to which the gentleman listened with infinite delight. The subject was "THE HOMESTEAD BILL" of the gentleman from Tennessee [Mr. Johnson]. "Upon such a topic we may have supposed that our colleague would have said something of the pressing necessities" of the landless, the houseless, and the homeless. "But, much to our surprise, he wandered off two thousand miles," to bring up and discuss before us the state of parties in Mississippi. The gentleman [Mr. Freeman] heard this speech. He enjoyed it. "He rolled it under his tongue as a sweet morsel." It was foreign to the subject under debate. It was out of order. It was in advance of any single remark from me on the subject of Mississippi politics. But it was from the political twin brother of my colleague, and therefore he had no word of rebuke to utter. But no sooner do I rise to "vindicate the truth of history" than my colleague rolls up his eyes in well-dissembled horror, and begins a pious lecture on the "pressing necessities of the mechanics and laborers whose work had been suspended." Why did not the gentleman thus rebuke our colleague from the second district, when first he lugged these foreign topics into the House of Representatives?

My colleague says, "the secret of the gentleman's [my] speech is to be found in the fact that the Union Democrats of Mississippi have called a state convention, and sent delegates to the Baltimore Convention." I am not aware of any secret purpose entertained by me in making that speech. It is upon its face my reply to a colleague, and no one can read it without seeing that it could only have been suggested by the speech to which it was a reply. Let me assure my colleague that what he calls "a state convention of the Union Democrats of Mississippi" has never given me a moment's uneasiness. I looked upon it more in sorrow than in anger. It was a poor abortion at best; and the only concern I ever felt in regard to it was, that it became the "slaughter-house" of a few pure-minded and upright Democrats.

The gentleman says I admitted "that the movement of my party was dead," and that "my party was dead." Now, sir, I made no such admissions; said nothing from which such an inference could have been drawn; and, if the gentleman shall ever take the trouble to read the speech to which he wrote a reply without having listened to its delivery, and without reading it after it was delivered, he will see how grossly he has misstated what it contains.

I said the "southern movement was dead;" and so it is; but I said explicitly that it was not the movement of my friends or of my party. It was, I said, and as I now repeat, the movement of all parties in the South—Whigs and Democrats, Union men and State-Rights men. My party is not dead nor dying. It lives, and moves, and has a being; and so long as there is true Democracy in the South, it will continue to grow and flourish. It is the party of progress. It contains all that is sound in the creed of the ancient fathers, and all that is pure and original in that of the "Young Democracy." Its steps are guided by the lights of past ages, and its course is onward and upward, to that destiny which awaits the votaries of freedom in every land. It is, I repeat, neither dead nor dying. Its glory was eclipsed in the late contest in our state, as the glory of the National Democracy was eclipsed in 1840, and again in 1848. But these things must pass away, even as the clouds pass over the face of a summer sun. The gentleman and his party cannot blot out the glory of the TRUE Democracy. Impotent attempt! As well might they strive to eclipse the true glory of the sun with the light of a penny candle, as thus to throw discredit upon the National Democracy, by their eternal cry of Union, Union. Theirs is a feeble light at best. It burns dimly in Georgia and Mississippi, and throws a sickly glimmer over a part of Alabama. Everywhere else it is lost in the sun-like blaze of a National Democracy—a Democracy which is as broad as the continent, and as athletic as Hercules. The democracy of my colleague and his Union allies is of a feeble nature. It is constantly going into spasms about the safety of the Union. Ours is of a different kind. It has no fears for the safety of the Union. The Union is strong, and can defend itself. If it should ever get into trouble, the National Democracy will be ready to give it a helping hand. I had rather rely upon one friend of the Union, who would stand by it in the hour of its peril, than a whole regiment of defenders who would go into hysterics every time some mad-cap cried "SECESSION!"

My colleague says, that after my return home in 1850, the compromise bills having passed, I made a "violent harangue" in which I said: "So help me God, I am for resistence; and my advice to you is that of Cromwell to his colleagues, “Pray to God, and keep your powder dry." Here, again, my colleague blunders. I made no "violent harangue" after my return home. It is true I made a speech, but it was characterized by everything rather than violence. I had no reason, at that time, to suppose that the speech did not meet the approbation of my colleague. We were upon terms that would have justified him in communicating any disapprobation he may have felt; and his failure to do so left me under the impression that I had said nothing which shocked his confidence in my devotion to the Union and the Constitution.

It is true that I used the two expressions which my colleague attributes to me, but not in the connection in which he employs them. I said, after the compromise bills had passed, or after it became manifest that they would pass, "So help me God, I am for resistance." I used that expression here, on this floor. I may have employed it elsewhere. But is my colleague at all justified in concluding that I used the term resistance as synonymous with secession? Not at all, sir. When Jefferson, and Madison, and Randolph, and Nicholas, and Clay, resisted the alien and sedition laws, were they for secession? When Jackson resisted the bank charter, was he for secession? When the whole Democracy of the nation resisted the tariff of 1842, were they all seceders, traitors, and disunionists? I used the term as it had been used from time immemorial as expressive of my strong disapprobation of the compromise bills, and of my determination to induce my constituents, if possible, to withhold from them the meed of their approbation, and to refuse, as far as practicable, to allow them to become precedents in the future legislation of the country. My constituents have never sanctioned the compromise. They have never said it met their approbation; and, in my judgment, they never will.

I used, in my speech at home, after my return from Congress, the Cromwellian expression which ever since has so much annoyed the peculiar guardians of the Union: "Pray to God, but keep your powder dry." And it was as if I had said, "Hope for the best, but be prepared for the worst." The true meaning of this expression will be understood when I state, that on that occasion, as now, I said appearances, in my judgment, are delusive. We have suffered much at the hands of the North, and we have not seen the end. We are destined to suffer much more. Some gentlemen say we have a final, and lasting, and eternal settlement of the slavery question. I hope it may be so. But I am incredulous; I would not cease to watch on such an assurance; I would hope for the best, but be prepared for the worst. "I would pray to God, but keep my powder dry."

The gentleman takes up the message and general policy of Governor Quitman, and attempts to hold the Democracy of Mississippi responsible for all he ever said and did. I will make this bargain with my colleague: If he will undertake to be responsible for all that Governor Foote has said and written, I will respond for the writings and sayings of Governor Quitman. Secession, disunion, revolution, southern rights, and similar terms, are as common along the path that General Foote made in the congressional record as mile-posts on a turnpike; and yet the gentleman passes over all these, and attacks Quitman's message. I leave others to decide whose "platter is clean on the outside," and whose is "filled with rottenness and dead men's bones." If my colleague's platter is clean without or within, it has, to my mind, a marvellous strange way of showing it.

The gentleman says that on the day the message of Governor Quitman appeared, "the Union Democrats then at the seat of government denounced it as treasonable to the nation, and they so denounce it now."

The day that Governor Quitman's message was delivered, there was assembled at the seat of government (Jackson) a convention. It was not a Democratic convention; it was not a Union Democratic convention; it was a convention in which the Democrats stood to the Whigs as about one to five. This convention denounced the governor's message, it is true. But I never heard before that the voice of denunciation was that of the Union Democrats. I heard it at the time as the voice of the Union party, and then, as now, I recognised it as the growl of Whiggery.

But how came there to be a convention at the seat of government? Was it called to deliberate on the governor's message? Not at all. This could not be; for the convention was composed of persons (chiefly Whigs) from all parts of the state, and it had actually assembled and was in session at the very moment when the governor's message was delivered. For what purpose did it assemble? Not, certainly, to consider a message yet not made public, and the contents of which were as little known to the members of that body before they assembled as to the people of China. I judge of the purpose of its assemblage by what it did. It formed, created, and brought into being the Union party. Mark you, it was not the Union Democratic party. There was no "Democratic" about it. It was the Union party; and it was formed outside of, above, and beyond the Democratic party. It was an attempt to form a third party. It failed; and then the ringleaders threw an anchor to the windward. Then it was that, finding the National Whigs and National Democrats were laughing at them, my colleague and his Union friends hung out the "Democratic" banner. At first it was all Union; and when they found the Union would not save them, they called themselves Union Democrats.

One of my colleagues [Mr. Nabers] the other day asked, in the course of his speech, "What it was that constituted party? Was it numbers or principles?" He said it was numbers, and as there were numbers in Mississippi who avowed themselves secessionists, he concluded there was a secession party there. My colleague's premises are badly laid, and his conclusions do not follow his premises. Numbers do not constitute party. It takes principles and numbers both to constitute party; and it takes something else it takes the organization of numbers on principle to constitute party. Whenever the gentleman shows that the secession numbers in Mississippi were organized on the principle of seceding from the Union, he will have shown that there was a secession party in Mississippi. And then I will show that neither I nor my friends belonged to or constituted a part of these numbers.

There are two, and only two, political organizations in our state-the "Union party" and the "Democratic State-Rights organization."I never heard of the Union Democratic party until after the elections were over, and a convention was about to be called to send delegates to Baltimore. The candidates in the state elections were announced as Union candidates and Democratic State-Rights candidates. The tickets were printed "Union tickets" and "Democratic State-Rights tickets."

It is strange how a sensible man hates to confess he has done a silly thing. I know my colleague [Mr. Freeman] feels bad. He feels that he has been playing truant to the party of which he professes to be a member. The best way to get out of it is to confess his folly, quit all this tom-foolery about the Union, and settle down again into a quiet, orderly citizen, and betake himself to the study of true Democracy. I commend to him the consolation held out in the two lines:

"While the lamp holds out to burn

The vilest sinner may return.”

The gentleman expresses some strange ideas about the anxiety of my friends and myself to get into the Baltimore Convention. I must confess this part of his speech is all jargon to me. "We have on the wedding garment,” — “our lamps are trimmed," and I know of no reason for any anxiety on our part. We are Democrats, and have always been. We appointed our delegates in the usual way, and upon my word, I can see no reason to doubt that we shall take our seats like other members of the family. So far as my colleague's remarks apply to me personally, I can only say that I am not an appointed delegate; and in this he and I are alike. He has been appointed by a Union convention, it is true. But I take it, a Union convention has no more right to appoint delegates to a Democratic convention, than the Pope of Rome would have to appoint the pastor of a Methodist church.

One of the strangest features in the gentleman's speech is, that the whole Democratic party of Mississippi are secessionists, because certain county meetings and certain newspapers promulgated secession doctrines and sentiments. Is my colleague serious in this? If he is, I will show in ten seconds, by the same rule of evidence, that he is a Whig. He proves that I am a secessionist, because the Mississippian, Free-Trader, Sentinel, and other Democratic papers, used expressions supposed to indicate, more or less, a disposition to secede. Suppose I take up the Vicksburg Whig, Natchez Courier, Holly Springs Gazette, and other Whig papers now in the service of the gentleman, and show that they are for the Whig cause and Whig principles throughout—does not the gentleman, by his own rule, thereby become a Whig? He does. And yet, sir, I do not pretend to say that he is a Whig. Parties are to be judged by what they say and do in their organic capacity, and not by the acts and speeches of individual members of the party. Before a party can be justly held responsible for the acts and speeches of any one or more of its members, it must be shown that such members had authority to speak for the party. This can never be done when the party in convention has spoken for itself. In such cases individual members become responsible for their own expressions, and the party, as a whole, and each member of it, is responsible for what the organic body, the convention, has said. By this rule I am ready to see my party tried, and by it I mean to try the gentleman and his party.

He introduces a series of resolutions, which he says were passed by the convention which nominated Governor Quitman. Numbers 5 and 6, as I find them in his speech, were resolutions originally passed by a joint convention of both parties—Whigs and Democrats—in our state. They were copied by our convention simply because they had received the sanction of all parties, and were, therefore, not liable to objection, as we supposed, from any quarter. The same resolutions had been reaffirmed by the Union Convention, and now stand as a part of their platform. Such at least is my recollection.

The resolution number 12, as printed by my colleague, declares the admission of California into the Union to be the "Wilmot proviso in another form." This resolution, as my colleague knows very well, embodies the substance of a letter written by the Mississippi delegation in the last Congress (including Governor Foote) to Governor Quitman. I hope Governor Foote, and my colleague as his supporter, will each take his share of the responsibility. I am willing to take mine.

Next come a series of resolutions passed by the Nashville Convention in June, 1850, and incorporated into our platform in June, 1851. These resolutions were passed at Nashville, when Judge Sharkey was presiding—when the convention was full of what is now called Union men—and they received the deliberate sanction of them all. They were approved at the time by Governor Foote and by my colleague, and if they afterwards denounced them, the most they can say of us who sustained them is, that we stuck to what we said a little longer than they did.

But my colleague thus speaks of this very Nashville Convention and its acts, in the speech to which I am now replying. He says: "For the first session of the Nashville Convention, all parties were and are responsible. I take my own share of it." Why, sir, these resolutions were passed by the first session of this convention. And again: To this convention the gentleman attributes the success of the compromise, and the defeat of the Wilmot proviso. He takes his share of the responsibility, and yet he quarrels with us because we incorporate a part of its wonderful works into our platform. If these works had done the mighty things he attributes to them, he might at least have spared them the bitter denunciation he has heaped upon them.

This disposes of our resolutions so far as I find them copied in my colleague's speech, with but a single exception, and that is an immaterial one. Here it is:

16. "ResolvedThat it is a source of heartfelt congratulation that the true friends of the Constitution and of the rights and honor of the South, of whatever party name, are now united in a common cause, and can act together with cordiality and sincerity."

And here is my colleague's commentary on it:

“‘What a beautiful specimen of old line Democracy,’ ‘Black spirits and white, blue spirits and gray.’”

When before was it doubted that the "old line Democracy" "were the true friends of the Constitution?" When before were the true friends of the South sneered at as "black spirits and white, blue spirits and gray?" When before was it considered a matter of reproach that the friends of the Constitution and of the South acted together with cordiality? I leave my colleague to answer.

The gentleman is at great pains to leave the impression on the minds of those who shall read his speech, that the Democratic party of Mississippi approved of and made a part of its creed the address, or resolutions, or some other of the proceedings of the second session of the Nashville Convention. Now, sir, I say emphatically, that he is mistaken. We never did, as a party, in any manner, shape, or form, by resolution or otherwise, endorse, approve, or sanction the proceedings of the second session of that body. He admits his own and his party's responsibility for the first session, but attacks the second session of the Nashville Convention. The second was but a continuation of the first. The gentleman's party never endorsed the acts of this second session, nor did mine. For the proceeding of the JUNE Nashville Convention, my friends and myself made ourselves responsible. But if my colleague shall show that we made ourselves responsible for the acts of the NOVEMBER session of that body, he will show what I have not yet seen.

My colleague argues that the Union movement grew out of the doctrines contained in the Quitman message, and the acts and resolutions of the second session of the Nashville Convention; so, at least, I understand him. The Union movement in Mississippi could not have grown out of that message, nor could it in any way have been influenced by the second session of the convention at Nashville. The Union party was organized at a mass Union meeting in Jackson, on the 18th November, 1850. On that day the governor's message was delivered to the legislature, and on that day the convention assembled at Nashville, Tennessee-four hundred miles off. The Union mass meeting was not, therefore, assembled to deliberate upon the one or the other of these things. Of both, the members of that body were profoundly ignorant at the time of their assemblage. The Union party was organized by this mass meeting. It held a convention in April, 1851, and under the style of "Union men," put its candidates in the field. The "Democratic State-Rights party" met in June, 1851, and made its nominations, calling them "Democratic State-Rights men."

Our position in the canvass was, that a state had the abstract right to secede from the Union, and to do it peaceably. For taking this position, we have been denounced as secessionists and disunionists, although we declared, in the same sentence in which we asserted the right, that it was "the last resort, the final alternative, and that we opposed its present exercise."

What was the position of my colleague and his party? They designated six distinct acts, the doing of any one of which would justify resistance, and among these was the repeal of the fugitive slave law, or its material modification. My colleague, I believe, endorsed, and perhaps yet endorses, the Georgia platform. It declares that "Georgia will resist, even to a disruption of every tie that binds her to the Union, the repeal of the fugitive slave bill;" and further, that, in her judgment. "the perpetuity of our much-loved Union depends upon the faithful execution of that law."

When I say I am for resistance, my colleague says I mean secession, or disunion. And pray, sir, when he says that he is for resistance, what does he mean? He will not secede, but he will resist if the fugitive slave law is repealed. Yes, sir, he will resist, even to a disruption of every tie that binds him to the Union; but he will not secede. He will perpetrate no such "abominable heresy" as peaceable secession. He will resist, he will sever the ties that bind him to the Union; but he will not do it peaceably—that is a heresy too abominable to be thought of. Well, sir, there is no disputing about tastes; but, I must confess, if it shall ever become necessary to "sever the ties," as I trust it never may, I shall prefer to see it done peaceably.

If language means anything, the gentleman's party in Mississippi was about as far committed to secession, by their resolutions, as was my party. I shall hold myself responsible for the resolutions of my party in general convention, and I ask the gentleman to assume no higher degree of responsibility himself.

My colleague complains that a Democratic senate in Mississippi elected a Whig (Judge Guion) to preside over it. This was not the first time that such an event had happened, and therefore it was not even singular. In the palmiest days of Jacksonism, Colonel Bingaman, an old-fashioned John Quincy Adams Whig, was elected both Speaker of the House and President of the Senate; and I heard nothing said against it. It caused no political convulsion in the state. Men and parties moved on just as they did before. It was a tribute to his high character and exalted worth as a gentleman and a native Mississippian. A Democratic Senate did the same thing for Guion, than whom Mississippi boasts no more noble, generous, and talented son. If Democratic senators were willing to waive their claims to the president's chair, and the Democratic party made no objection to Guion's election, pray, sir, who else had a right to complain? But, says the gentleman, "When the Whig president was elected, the secession governor (Quitman) resigned, and placed that Whig president of the senate in the office of governor." I can appreciate my colleague's "affliction of soul' at the accession of a Whig to the gubernatorial chair; but I hope he may find consolation in the fact, that the Whigs have done him some service in their day and generation.

My colleague cannot, I am sure, mean to convey the idea that Quitman resigned with a view of conferring the office of governor on Judge Guion. My colleague is very familiar with the facts attending Governor Quitman's resignation. He knows how he was charged with participating in the first Lopez expedition to Cuba. He knows that whilst others, who confessed to have been at Cardenas, were permitted to visit this city, and to travel everywhere, without molestation, Quitman was hunted like a common felon, and finally forced to resign the office of governor. He knows, too, that when he presented himself in New Orleans, and demanded a trial, the prosecution was instantly abandoned. All this my colleague knows. There is abasement enough in it for our state, God knows, without making the resignation of the governor the pretext for further charges.

The gentleman speaks of a "standing army," projected by Governor Quitman, and recommended by him to the legislature. And this, he says, was a part of the "secession scheme." I have heard of this "standing army" before, and I will exhibit the monster in all its proportions. Some years back, when the gentleman was attorney-general, and I was governor of Mississippi, the subject of reorganizing the militia was discussed. It may have escaped the recollection of my colleague, but it has not mine, that we concurred in the opinion, that the militia system of the state was a nuisance. Accordingly, in preparing the executive message, I brought the subject to the attention of the legislature; but nothing was done. My successor, Governor Matthews, took up the subject, and pressed it on the attention of the legislature; but with no better success. When Governor Quitman came into power, he took it up where Governor Matthews and myself had left it, and, like ourselves, he failed in getting the favorable action of the legislature.

I always regarded this "standing army" as one of the humbugs of the campaign. I had the fullest confidence in the wisdom and patriotism of Governor Quitman, and I confess, therefore, never to have examined critically his scheme for reorganizing the militia. But if I am not mistaken, it will be seen by reference to the record, that he was following out substantially the positions taken by me, and which I had no reason to suppose met the disapprobation of my present colleague and the late attorney-general of Mississippi.

If there was not much more in this "standing army" than I have supposed, it is mine; I claim it by right of invention. It was my squadron; I first put it in the field. But as the relations of Mississippi with the Federal government were at the time of a most pacific character, not extending beyond a dispute about a very small fraction of the two per cent. fund, and as the Compromise had not been heard of, I hope to escape the imputation of harboring hostile designs against our venerable relative, "Uncle Sam."

The whole extent, body and breeches, of the "standing army," as I understand it, is this: It was an attempt to substitute an organized corps of volunteers for the ridiculous and troublesome militia trainings that are now required by law. In what precise terms it was presented by Governor Quitman, I say again, I do not know. But this is the monster as I have seen him in all his huge proportions.

The gentleman next charges that Colonel Tarpley, a Democrat, was ruled off, and Governor Guion, a Whig, recommended for chancellor of Mississippi. It so happens that there was no ruling off in the case. Both gentlemen agreed to submit their pretensions to an informal meeting of mutual friends. Those friends advised Colonel Tarpley to withdraw, and, like a true man and a Democrat, he did it. One would naturally conclude that my colleague, from his manner of speaking about this transaction, would have voted for Colonel Tarpley, the Democrat, if he had continued in the canvass. But I tell you he would have done no such thing. He had already made up his mind to vote for Charles Scott, another Whig. His party had him in the field, and they all voted for him, and, what is more, with a little help from our side they elected him. When my colleague votes for a Whig himself, he takes no account of it. It is all very natural that he should do so. But if I, or my friends, do the same thing, then it is all wrong. My colleague, in all this, seems to admit that we are the old liners, "the salt of the party," and it grieves him to see us going astray. I thank him for the admonition. True men should be always circumspect. More latitude may be allowed those to whom no one looks for examples of fidelity to the party.

In extenuation of this atrocious charge, so vehemently laid against my party and myself, of having voted for a Whig chancellor, I may mention a few facts. For twenty years, the people of Mississippi have elected their own judges, and in no single instance within my knowledge has a judge ever been chosen on party grounds until it was done by the Union party. It stands to the everlasting credit of our people that they did, with Roman firmness, withstand for twenty years all the appeals of the politicians to mix up politics with the administration of justice. Judge Sharkey was again and again elected from a Democratic district, though he was always a Whig. Judge Posey, though a Democrat, has presided with dignity and ability for a long time in a Whig district. Judge Miller, a Whig, was elected and re-elected in the strongest Democratic district in the state. It is not to the credit of the Union men that they departed from this time-honored usage. And I think the example they have set us will be "more honored in the breach than in the observance."

The gentleman intimates, that after the September election of 1851 had resulted adversely to my party I changed my policy, and by a timely retreat saved myself from defeat. No one knows better than my colleague that such an insinuation is grossly unjust. After the result of the September election was known, and when the Union party was fuller of exultation than it ever was before or since, and in the midst of their rejoicings, I published an address to the people of my district. A few short extracts from this address will show how much I quailed before the frowns of a party flushed with victory. This publication was made to vindicate myself against the slanders of my enemies. I said:

“‘There are my speeches and there my votes; I stand by and defend them. You say for these my country will repudiate me. I demand a trial of the issue.’ This was my language in the first speech made by me after my return from Washington. I repeat it now. I said then, as I say now, that the charge laid against me that I was, or ever had been, for disunion or secession, was and is FALSE and SLANDEROUS.”

If I stood by my votes and speeches, and defended them to the last, in what is the evidence of my faltering to be found? I submit the concluding paragraphs of this address:

"In the approaching election, I asked the judgment of my constituents on my past course. I claim no exemption from the frailties common to all mankind. That I have erred is possible, but that the interests of my constituents have suffered from my neglect, or that I have intentionally done any act or said anything to dishonor them in the eyes of the world, or to bring discredi upon our common country, is not true. In all that I have said or done, my aim has been for the honor, the happiness, and the true glory of my state.

"I opposed the Compromise with all the power I possessed. I opposed the admission of California, the division of Texas, the abolition of the slave trade in the District of Columbia, and I voted against the Utah bill. I need scarcely say that I voted for the Fugitive Slave bill, and aided, as far as I could, in its passage. I opposed the Compromise.

"I thought, with Mr. Clay, that 'it gave almost everything to the North, and to the South nothing but her honor.'

"I thought, with Mr. Webster, that the 'South got what the North lost and that was nothing at all.'

"I thought, with Mr. Brooks, that the 'North carried everything before her.' "I thought with Mr. Clemens, that there was no equity to redeem the outrage.' "I thought, with Mr. Downs, that 'it was no compromise at all.'

"I thought, with Mr. Freeman, 'that the North got the oyster and we got the shell.'

"I thought, at the last, what General Foote thought at the first, that 'it contained none of the features of a genuine Compromise.'*

"And finally, and last, I voted against it, and spoke against it, BECAUSE it unsettled the balance of power between the two sections of the Union, inflicted an injury upon the South, and struck a blow at that political equality of the states and of the people, on which the Union is founded, and without a maintenance of which the Union cannot be preserved.

"I spoke against it, and voted against it, in all its forms. I was against it as an omnibus, and I was against it in its details. I fought it through from Alpha to Omega, and I would do so again. I denounced it before the people, and down to the last hour I continued to oppose it. The people have decided that the state shall acquiesce, and with me that decision is final. I struggled for what I thought was the true interest and honor of my constituents, and if for this they think me worthy of condemnation, I am ready for the sacrifice. For opposing the Compromise, ise. I have no apologies or excuses to offer; I did that which my conscience told me was right, and the only regret I feel is that my opposition was not more availing."

This is what the gentleman calls meek and lowly submission. These were my positions on the day of my election; they were the positions of my entire party; they are our positions now; we submitted to nothing but the voice of our state. Then, as now, when Mississippi speaks we are ready to obey; the state had a right to decide for herself what, if anything, was necessary in vindication of her honor. She made that decision, and of it I thus spoke in the address from which I have been reading.

"I opposed and denounced the Compromise, but I did not thereby make myself a disunionist. I thought in the beginning that it inflicted a positive injury upon the South, and I think so now. This opinion is well settled, and is not likely to undergo any material change. I gave my advice freely, but never obtrusively, as to the course which I thought the state ought to pursue. That advice has not been taken. Mississippi has decided that submission to or acquiescence in the compromise measures is her true policy. As a citizen, I bow to the judgment of my state. I WISH HER JUDGMENT HAD BEEN OTHERWISE—but from her decision I ask no appeal."

After this publication was made, my colleague and General Foote both visited my district with special reference to my defeat. Others traversed it. The newspapers became more reckless than ever. Slander upon slander was "piled up like Pelion upon Ossa, until the very heavens cried for quarters." But all to no effect. And now we have the sickly excuse rendered, that I turned "submissionist." The charge is entitled to my pity and contempt, and I give them both without stint and without grudging.

The gentleman speaks of my willingness to beg my way into the Baltimore Convention. In this he is about as accurate as in his other statements. So far from begging my way into the Baltimore Convention, I have expressly declined going in at all. I wrote to my party friends at home requesting not to be named as a delegate. I did so because our party had, years ago, from proper motives, determined to exclude members of Congress from presidential conventions, and I wanted no departure from the rule in my case. If the gentleman means that I am begging for the admission of my friends, he is again mistaken. I know the strength of the true Democracy of Mississippi. We polled within a thousand of a majority at the last election, and we can poll many more at another trial. And I suppose the nominees at Baltimore and their friends will be quite as anxious to receive our votes as we will be to give them. This, however, was one of the gentleman's ill-tempered flings, to which a reply is hardly necessary. No man of sound judgment, not carried away by passion, can suppose that there will be any more question about the admission of the delegates from Mississippi than from any other state. I have not canvassed the question, because I never supposed that it admitted of a doubt in any man's mind, except that of the gentleman himself, and his friend Governor Foote.

The gentleman thinks it singular that I should expect to enter the Baltimore Convention with opinions not altogether in harmony with the sentiments of Democrats elsewhere. Let us see how much there is in all this. Let us see in what my views "differ from the great body of the National Democracy." And let us inquire whether these differences of opinion have not been tolerated on former occasions. There are three classes of Democrats: Federal Democrats, Union Democrats, and State-Rights Democrats. And the question on which we differ is this: "What redress has a state, suffering intolerable oppression from the Federal government?" or, "What remedy has a state for a violation of the compact between herself and the Federal government?" It will be observed that the question is one which each state must, of necessity, decide for itself. And every individual will decide it for himself according to his federal or republican proclivities. A Federal Democrat would say that a state should submit, under any and all circumstances. A Union Democrat would advise revolution, and he would, I suppose, lead a rebel army; but where to, and against whom, God only knows. A State-Rights Democrat would advocate peaceable secession. But we all agree that each state must be left free to shape its own policy. No one would think of consulting the Federal government, or the National Executive, as to what a state should do in such a case. National parties and national conventions have nothing to do with state policy, and have no right to instruct a state as to "the mode and measure of redress" in cases of "infractions of the compact." It follows, therefore, that the Baltimore Convention can have nothing to do with the policy of Mississippi; and if it shall assume to tell her what are her rights as a member of the Confederacy, it will transcend its authority, and its act, in this regard, will be null and void. The Baltimore Convention will commit no such folly. It is a question of state policy, with which national parties, national Executives, and national conventions, have no concern. Now let us see whether, in days gone by, the Democracy of Mississippi has been required to submit its local or state policy to the supervision of a national convention.

Three times the Democracy of Mississippi has shaped the policy of that state without consulting the Democracy of other states. Twenty years ago, the Democracy of Mississippi determined to elect judges by the people. It was a bold innovation. New York, Pennsylvania, and other states, laughed at our temerity. But New York, Pennsylvania, and other states, have followed our example.

Fifteen years ago, Mississippi Democracy set its face against banks and banking. Under the lead of McNutt every bank in the state was swept away. We took the lead. The Democracy of other states hesitated, and finally refused to follow.

Twelve years ago, the Democracy of our state declared against paying certain BONDS, issued in the name of the state, and bearing its seal. The Democracy of other states was horror-stricken; but we had our own way.

In no one of these cases had we the support or countenance of the National Democracy; and in all of them there were bolters from the party, who denounced it, as my colleague now denounces us. When we resolved to elect judges by the people, they called us anarchists and levellers. When we made war upon the banks, we were Jacobins and Red Republicans. When we were opposing the bonds, they denounced us as repudiators and public plunderers. The true Democracy of Mississippi survived the gibes and taunts of its enemies in those days; and it will survive the denunciations of the gentleman and his associates now. We settled all these cases without losing our identity with the National Democracy, and without consulting its wishes. And we never failed to meet them on national questions, in national conventions; and we shall not fail now. We shall not dictate what others are to do in vindication of their rights, nor will we tolerate dictation from others as to how we shall defend our own.

The gentleman, strangely enough, misunderstands what I said respecting General Foote's being at one time a Whig. He speaks of Colonel Fall, Colonel Miller, and other Democrats, having represented the Whig county of Hinds. In this he misses the point. These gentlemen were all elected as Democrats. It was a high tribute to their worth, to be elected from a strong Whig county; yet it caused great labor and extraordinary diligence on the part of their friends. General Foote had an easier time of it. He run [sic] as a Whig. He was elected as a Whig. He served as a Whig. As a member from Hinds county he voted, as the journals show, for a Whig United States senator. I hope I am now more clearly understood.

I should never have introduced the name of General Foote into this debate, if it had not become necessary in vindication of Governor Quitman. I commend to my colleague a homely adage, "that those who live in glass houses should not throw stones."

My colleague "thanks God" that his party had in its ranks "many gallant and patriotic Whigs." It may be all a matter of taste, but it seems to me it would have been more appropriate if he had returned his thanks to another quarter. I can hardly think it was a celestial influence that made the "gallant and patriotic Whigs of Mississippi" the followers of my colleague. But I discern in this part of the gentleman's speech two things worthy of commendation—gratitude and common sense. It is right that he should, in this or in some other way, manifest his gratitude to those who elected him. And it indicates good common sense to retain, as far as he can, the good opinion of his Whig friends. It is very certain that they will be needed in another election, if my colleague should be a candidate.

It may be that my colleague has captured a large number of Whigs, and means to march them into the Democratic camp. I have heard such an intimation. If it turns out to be true, I hope he will post his captives in the rear, and not in the front of our line. And I would particularly caution him against giving them commissions and high rank, until he is certain they will be faithful to our flag. It is not safe to make commanders of those too recently taken from the ranks of the enemy. They may betray us in the hour of trial; or, from the force of habit, turn their arms against us. Besides, the old veterans in our ranks may object to following these captive commanders. Senator Brooke, for example, is an excellent Whig, and, for aught I know, he is a very good Union Democrat; but I know many an "old liner" who would not like to follow his lead in a presidential campaign.

My colleague is sensitive when allusion is made to an existing connection between the Whigs and Union Democrats. He has reason to be. The success of the Union party in Mississippi has given the Whigs more offices and more patronage than they have enjoyed for many years. If the gentleman means well towards the Democratic party, he cannot but regret that, through the instrumentality of his party friends, the most influential and important places in the state have been given to the Whigs. It is due to the Whigs for me to say, they have selected men of high character, and such as will be likely to make their present official positions felt in future elections. I honor them for their sagacity.

My colleague introduces a silly story about my settling in the Democratic county of Copiah, and being soon after sent to the legislature, and about my meeting a former Whig friend, who inquired how it was that the Democrats of Copiah sent a Whig to the legislature; and some other twaddle of the same sort. The story, if it had any purpose, was intended to leave the impression that I had at one time been a Whig. I am sorry that my position in Mississippi has been so humble that it has failed to attract the attention of the gentleman. He is entirely ignorant of my personal history, else he never could have retailed second-hand, and much less have coined, such a story. Instead of my settling in Copiah, and being soon after sent to the legislature, I went there with my father when I was eight years old, and have resided there ever since, except when absent in the public service. At the early age of twenty-one, I was sent to the legislature as a Democrat, and at each succeeding election, from then until now, I have been a candidate. I have invariably run as a Democrat, and have never suffered defeat. There is not an old Democrat in my congressional district, and scarcely one in the state, that could not contradict the implied declaration of the gentleman, that I had been a Whig. If the story was meant for wit, it was flat; if intended for effect, it was simply ridiculous. My colleague need not concern himself about my position, nor his own. I have been in the party all the time. He has the right to return, and, like a truant boy who had been a day from school, take his place at the foot of the class. I hope he will do it without grumbling.

The gentleman speaks of the "so-called Democratic State-Rights Convention," to send delegates to the Baltimore Convention. As usual, he mistakes the facts. There was no call of a "Democratic State-Rights Convention" in Mississippi to send delegates to the Baltimore Convention. The call was for a "DEMOCRATIC CONVENTION." It was made as such calls have usually been made, through the central organ of the party—the Mississippian. The gentleman errs again in saying, "it was simply an editorial article." It was a call made in the usual way and through the usual channel, and upon consultation with the oldest, longest tried, and most substantial members of the party residing at and near the seat of government. The call embraced the whole party, without reference to past differences; and it was responded to by the party generally in Mississippi. Soon after the appearance of this call, several members of the "Compromise Convention," then at Jackson, issued a call for a "Union Democratic Convention;" thus marking, in distinct terms, their resolution not to unite with the great body of the party. It is worthy of remark in this connection, that the gentlemen calling this convention used the term "Union Democratic Convention." And it was the first time within my recollection that this term ever was used in Mississippi to designate an organized party. I had heard of "Union Whigs" and "Union Democrats," but it applied to individuals only. When the party, the organization, was spoken of, it was called the "Union party." That is my recollection.

I repeat, sir, the DEMOCRATIC convention in our state which appointed delegates to the Baltimore Convention, was called as a Democratic convention, and not as a "so-called Democratic State-Rights convention." But why should my colleague have such a horror of "State-Rights?" Is he not a State-Rights man? He may think that an oppressed state has no right but the right of submission, or revolution, and that if she judges for herself of "infractions of the compact," and of the "mode and measure of redress," the federal government may reduce her and hold her as conquered province. This may be his notion of state rights. But I recollect that in 1841 (and I appeal to the public newspapers in Mississippi for the correctness of my recollection) the gentleman ran on the "Democratic State-Rights ticket" for attorney-general in our state. He had no horror of state rights then. In that year the term "Democratic" meant the right of the people to rule, and "State Rights" meant the right of the state to reject the payment of an unjust demand for money. Our opponents said, I know, that Democratic State Rights meant repudiation. My colleague won his first laurels in this celebrated campaign. In 1851, ten years after, he hoisted the "Democratic State-Rights banner" again. Democratic meant, as in 1841, the right of the people to rule, and state rights meant the right of a state, in the language of the Kentucky resolutions, "to judge of infractions of the federal compact, and of the mode and measure of redress." But the gentleman refused to fight under this banner, and he now denounces it as emblematic of treason, civil war, bloodshed, strife, and all the horrors known to man. I hope he will not get out of temper if we tell him that some of us think differently, and that we mean to enjoy our opinions.

The gentleman says the Union Democratic Convention of Mississippi appointed "seven delegates to the Baltimore Convention." That "the Union men of the South hold the presidential election in the palms of their hands." They demand thus and so, and if the convention does not comply with these demands, "it had better never assemble." Wake snakes and come to judgment the times are big with the fate of nations. "The Union party of the South holds the presidency in its hands," even as the Almighty holds the universe. It stamps its foot, and the earth trembles. It speaks, and the sun stands still, as at the bidding of Joshua. Seriously, I hope "the seven men in buckram" from Mississippi do not contemplate upsetting the universe, even if the Baltimore Convention should refuse some of their demands.

I have treated these domestic squabbles at greater length than their importance may seem to justify. I have treated them fairly, I think, and I hope in good temper. I set out with a determination not to be provoked by the ungenerous assaults of my colleague, and I have kept that resolve steadily in view. I am now done.

The controversy between my colleagues and myself has not been of my seeking. Our constituents did not send us here to fight again the campaign battles of Mississippi. And if I had been left alone to pursue the inclinations of my own mind, I never should have introduced the subject of Mississippi politics on this floor. The subject is foreign to the business of legislation on which we have been sent, and ought never to have been introduced here. But when my colleagues combined, as I thought, to make up a record prejudicial to my party-friends, prejudicial "to the truth of history," and calculated to fix on the mind of the country and of after ages, a wrong impression as to the principles, objects, ends, and aims of my friends, I should have been false to those friends, false to the truth of history, false to the reader of these debates in after times, if I had not interposed.

They have made their showing—I have made mine; and I submit the issue to the impartial arbitrament of the country and of posterity, without one shadow of doubt that justice will be awarded to us all. I ask nothing more, and will be content with nothing less.

This discussion is not suited to my taste. It obstructs the legitimate business of legislation, and encumbers the Congressional record with matter that has no business there. Its present effect must be, if it has any effect, to weaken the Democracy and give strength to the Whigs. For all these reasons, and for many others, I am most anxious to get clear of it. If the future depends on my action, there will be no recurrence to the subject, here or elsewhere.
_______________

* General Foote, in speaking of Mr. Clay's compromise resolutions, said: "I shall always be unable to see in his resolutions, any of the features of a genuine compromise." The allusion is to this expression.

SOURCE: M. W. Cluskey, Editor, Speeches, Messages, and Other Writings of the Hon. Albert G. Brown, A Senator in Congress from the State of Mississippi, pp. 272-89