The Uprising of a Great People Part 3

If you doubt the decisive part which the Gospel fills in American debates, look at the pains taken by parties to render public homage to it, the Democrats as the Republicans, Mr. Buchanan as Mr. Lincoln. Then look more closely at the Republican party, do you not find in it again the visible traces of Puritanism? It is the ancient States, it is old America, it is also the Young America of the farmers, of the pioneers of the Western solitudes, the America of the clearers of the forests, the America of the Bible and the schools. This America long since abolished slavery, and prevented its introduction into the territories that acknowledged its influence. In the meanest of its cabins, you will find the Scriptures, hymn books, reports of religious societies; in the majority of its families, domestic wors.h.i.+p is celebrated; in its prayer-meetings, it is not rare to see physicians, lawyers, magistrates, marine officers, taking part publicly; its statesmen do not think themselves dishonored by keeping a Sunday-school; the Gospel, in a word, is a power to which no other can compare, and outside of which it would be puerile to expect to succeed in accomplis.h.i.+ng any thing of importance.

Here the action of the Gospel can be plainly detected; an important religious event preceded and paved the way for the political event which we have witnessed: before the election of Mr. Lincoln, an awakening took place. The American awakening, which must not be confounded with those _revivals_, the description and sometimes the caricature of which have been transmitted us by travellers, the awakening, which had neither ecstasies nor convulsive sobs, and the distinctive feature of which was a tone of simplicity and conviction, produced one of those profound agitations of the conscience, which give rise to generous resolutions.

The financial crisis had just overthrown the fortunes of the people; they turned towards G.o.d and began to pray. On a route of three thousand miles, wherever one might stop, he found a meeting, a simple, spontaneous meeting, at which the pastors did not take the initiative, where they were present instead of presiding. Ere long, public attention became fixed on this movement, the greatness of which could not be contested; the most hostile journals ended by rendering it homage. And it lasted, it still subsists, it has produced something else than meetings and prayers, it has induced extensive moral reforms, it has closed places of debauchery and taverns by hundreds. The military and commercial marine of the United States has been especially subjected to its influence; captains, officers, and sailors in great numbers, have shown by their lives that their habits of piety are more than a vain form; American vessels are perhaps the only ones at the present day in which groups of sailors a.s.semble to converse on the interests of their soul, and to make the praises of G.o.d resound over the ocean.

In strengthening the religious element, in exciting the Puritan fibre of America, the awakening certainly contributed a great share to the success of the party opposed to slavery. South Carolina acknowledged this herself lately, when she inserted the following phrase in her declaration of independence: "The public opinion of the North has given to a great political error the sanction of a still more erroneous religious sentiment." Is this religious sentiment, a.s.sailed by the slaveholders, that of free thinkers, or of Christians? The South is not mistaken; it knows that the truly difficult acts of emanc.i.p.ation are accomplished on earth only by the power of the Gospel; it saw the great abolition impulse rise in England, and spread over the United States; journals, committees, correspondence, all indicated that the English had become the American movement, and was continued under the same banner.

Under this banner, and this alone, it has conquered. A colossal work in fact is here in question, before which all purely human forces fall to the ground. If such prodigious Christian efforts were needed to give the victory to Wilberforce, what will be required in the heart of a country where slavery is not exiled to distant colonies, and where it has acquired formidable proportions with years. There are easy abolitions, which are wrought in some sort of themselves, and which seem the natural corollary of a political revolution; as, for instance, that which occurred forty years ago in the Spanish republics. Bolivar, Quiroga, and the other leaders, needed the support of all cla.s.ses of the population in their struggle against Spain; they adopted the expedient of suppressing slavery. In taking this resolution, they accomplished a most honorable deed, but they made little change in the condition of the country, for large planting was rare, and both the blacks and the whites were few in numbers, less numerous, indeed, than the Indians and the half breeds.

If political reasons then sufficed, it is evident that they are far from sufficing to-day: we must seek elsewhere for the explanation of the movement which, a long time wavering and suppressed, has just manifested its irresistible power in the United States. We have recognized in it the hand of the Gospel; and this is no indifferent matter, for if the Gospel had no part in it, such a movement would end in destruction.

The responsibility of Christians will be great in America; they can do much for the favorable solution of a problem which menaces the future of their country, and overshadows that of humanity. The mode of pacification here is, to declare themselves; the pretensions of the South, its fatal progress, the extreme peril to which but lately it exposed the Confederation, are due much more than is imagined to the deplorable hesitation of the religious societies and the churches. If it had long since been brought face to face with a determined evangelical doctrine, the South, which knows also, though in a less degree, the influence of the Gospel, would have avoided falling into the excesses to which it is now abandoned. The faults of the past are irreparable, but it is possible to ward off their return. Let all Northern churches, let all societies, let all eminent Christians take henceforth with firmness the position which they ought to have taken from the first; let them present to their Southern brethren a solid rallying point, and the effects of this faithful conduct will not be slow in making themselves felt. There is, in the slave States, especially in those occupying an intermediate position, more disturbance of thought, and more conflicts of feeling, than we generally suppose. Let the banner of the Christian faith be openly displayed, and many good men will rally round it: this is certain.

And let no one put forward the shameful pretext: there are sceptics, rationalists, free thinkers in the ranks of Abolitionism! Why not?

Questions of this sort, thanks to the Gospel, have entered in the domain of common morality; shall I desert these questions in order to avoid contact with men who reject the essential doctrines of Christianity? I confess that the orthodoxy which should draw such conclusions would appear suspicious to me. Voltaire pleading for the Calas will not make me turn my back on religious liberty; Channing writing pages against slavery, revealing a heart more Christian than his doctrine; Parker, blending his n.o.ble efforts in favor of the negroes with his a.s.saults against the Bible, will not alienate me from a cause which was mine before it was theirs.

I say, besides, that the objections of these men against Christianity force me to ask whether our conduct as Christians be not one of the princ.i.p.al causes of their scepticism. Is it quite certain that Voltaire himself would have been the adversary that we know him, if he had not seen that thought was stifled, that liberty was crushed, that conscience was violated in the name of the Gospel? Would not this same Gospel have presented itself under a different aspect to Parker, Channing, and the other Unitarians of Boston, if they had seen it at its post, the post of honor, at the head of all generous ideas and true liberties? Yes; there are Abolitionists who reject the Bible because they have heard certain orthodox Christians maintain that the Bible is in favor of slavery.

Whoever preaches this, is of a school of impiety.

CHAPTER VI.

THE GOSPEL AND SLAVERY.

How did they set to work to preach this? I will answer this question by two others: How did Bossuet set to work to write his _Politique tiree de l'Ecriture,_ to proclaim in the name of the Bible obligatory monarchy, divine right, the absolute authority of kings, the duty of destroying false religion by force, the duty of officially sustaining the truth, the duty of having a budget of modes of wors.h.i.+p, the duty of uniting Church and State, without speaking of his Biblical apology for war, for the use of Louis XIV.? How did certain doctors among the Roundheads, in their turn, set to work to proclaim the divine right of republics, and to ordain the ma.s.sacre of the new Amalekites? The method is very simple: it consists only in confounding the law with the Gospel. This confusion once wrought, the political and civil inst.i.tutions of the Old Testament lose their temporary and local character, and we go to the New Testament in search of what is not there: namely, political and civil inst.i.tutions.

Though the Gospel is not the law, it is a truth which has been making its way since the seventeenth century, and which seems to be no longer contested to-day, except in the camp of the champions of slavery. The Gospel, which addresses itself to all nations and all ages, does not pretend to force them into the strait vestments of the ancient Jewish nation; no more does it pretend to "sew a piece of new cloth on an old garment, else the new cloth taketh away from the old, and the rent is made worse." I speak here with a view to those who, in the law as in the Gospel, in the New Testament as in the Old, venerate the infallible word of G.o.d. A revelation, to be divine, does not cease to be progressive, and nothing exacts that all truths should be promulgated in a single day. If G.o.d deemed proper to give to his people, so long as they needed it, a legislation adapted to their social condition, this legislation, divinely given at that time, may be also divinely abrogated afterward.

And this is what has taken place. Those who quote to us texts from the Old Testament concerning slavery, appear to have forgotten the saying of Jesus Christ in reference to another inst.i.tution, divorce: "It was on account of the hardness of your hearts." Yes, on account of the hardness of their hearts, G.o.d established among the Israelites, incapable, at that time, of rising higher, provisory regulations,[B] perfect as regards his condescension, but most imperfect, as he declares himself, as regards the absolute truth. He who makes no account of this great fact will find in the books of Moses, and in the Prophets, pretexts either for practising to-day what was tolerated only for a time, or for attacking the Scriptures, indignant at what they contain.

It was Jesus Christ himself, therefore, who drew the line of demarcation between the law and the Gospel--who announced the end of local and temporary inst.i.tutions. Has he revealed other inst.i.tutions, this time definitive? To form such an idea of the Gospel, we must never have opened it. The Gospel is not a Koran. In the Koran, we doubtless find both civil and criminal laws, and the principles of government; the Apostles did not once tread on this ground. Fancy what their work would have been, had they subst.i.tuted a social for a spiritual revolution--had they touched, above all, the question of slavery, which formed part of the fundamental law of the ancient world. And here I wish my thought to be clearly comprehended: I do not pretend that the Apostles were conscious of the unlawfulness of slavery, and that they avoided pointing it out through policy, for fear of compromising their work. No, indeed, this happened unconsciously. According to all appearances, they held the opinions of their times, and G.o.d revealed nothing to them on the subject, wis.h.i.+ng that the abolition of slavery, like all the social results of the Gospel, should be produced by moral agency, which works from within outward, which changes the heart before changing the actions.

At the time of the Apostles, there were many other abuses than slavery; they never wrote a word in their condemnation. They make allusions to war, yet say nothing of the nameless horrors which then attended it; they speak of the sword placed in the king's hands to punish crime, yet say nothing of those atrocious tortures, in the first rank of which must be cited crucifixion; they make use of figures borrowed from the public games, yet say nothing either of the combats of the gladiators, or of the abominations which sullied other spectacles; they unceasingly call to mind the reciprocal relations of husbands and wives, of parents and children, yet say nothing of the despotic authority which the Roman law conferred upon the father, or of the debas.e.m.e.nt to which it condemned the wife. The evangelical method is this: it has not occupied itself with communities, yet has wrought the profoundest of the social revolutions; it has not demanded any reform, yet has accomplished all of them; the atrocities of war and of torture, the gladiatorial combats and immodest spectacles, the despotism of fathers and the debas.e.m.e.nt of women, all have disappeared before a profound, internal action, which attacks the very roots of the evil.

Not only does the Gospel forbear to touch on social and religious problems, but, even on questions of morals, it refuses to furnish detailed solutions. Its system of morality is very short; and in this lies its greatness, through this it becomes morality instead of casuistry. Cases of conscience, special directions, a moral code, promulgated article by article--you will find in it nothing of this sort. What you will find there, and there alone, is a growing morality, which pa.s.ses my expression. Two or three sayings were written eighteen centuries ago, and these sayings contain in the germ a series of commandments, of transformation, of progression, which we have not nearly exhausted. I spoke a moment since of the progress of revelations; I must speak now of the progress which is being wrought in virtue of a revelation constantly the same, but constantly becoming better understood, which multiplies our duties in proportion as it enlightens our conscience. With the one saying: "What ye would that men should do unto you, do ye also to them," the Gospel has opened before us infinite vistas of moral development.

Before this one saying, the cruelties and infamous customs of ancient society, not mentioned by the Apostles, have successively succ.u.mbed; before this one saying, the modern family has been formed; before this one saying, American slavery will disappear as European slavery has disappeared already. With this saying, we are all advancing, we are learning, and we shall continue to learn. Yes, the time will come, I am convinced, when we shall see new duties rise up before us, when we cannot with a clear conscience maintain customs, what, I know not, which we maintain conscientiously to-day.

This carries us somewhat further, it must be granted, than a list of fixed duties _ne varietur_; it opposes slavery in a different manner than a sentence p.r.o.nounced once for all. The Gospel took the surest means of overthrowing it when, letting alone the reform of inst.i.tutions, it contented itself with pursuing that of sentiments; when it thus prepared the time when the slaveholder himself would be forced to ask what is contained in the inexhaustible saying: "What ye would that men should do unto you, do ye also unto them." Even in the heart of the Southern States, despite the triple covering of habits, prejudices, and interests, this saying is making its way, and is disturbing the consciences of the people much more than is generally believed. And the work that it has begun it will finish; it will force the planters to _translate_ the word SLAVERY, to consider one by one the abominable practices which const.i.tute it. Is it to do to others as we would that they should do to us, to sell a family at retail? To maintain laws which give over every slave, whether wife or maiden, to her owner, whatever he may be, and which take away from this maiden, from this wife, the _right_ of remembering her modesty and her duties--what do Christians call this? To produce marketable negroes, to dissolve marriages, to ordain adulteries, to inflict ign.o.ble punishment, to interdict instruction--is this doing to others what we would that they should do to us?

The Christian sense of right is relentless, thank G.o.d; it does not suffer itself to be deceived by appearances; where we dispute about words, it forces us to go to facts. Now, look at the facts which are really in question in America, when the great subject of slavery is discussed there theoretically. Against the great evangelical system of morality, the Judaical interpretations of such or such a text have little chance. The epistle of Paul, sending back to Philemon his fugitive slave Onesimus, is quoted to us. a.s.suredly, the Apostle p.r.o.nounces in it no anathema against slavery, nor does he exact enfranchis.e.m.e.nt; these ideas were unknown to him; but he says: "I beseech thee for my son whom I have begotten in my bonds, whom I have sent again: thou therefore receive him, that is my own bowels. Without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him forever; not now as a servant, but above a servant, a brother beloved. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt do also more than I say."

Does any one fancy Philemon treating Onesimus, after this epistle, as fugitive slaves are treated in America, putting up his wife and children directly after for sale, or delivering him, over to the first slave merchant that was willing to take charge of him, and carry him a hundred leagues away? It is so certain that Philemon did more than had been told him, that the Epistle to the Colossians shows us the "faithful and well-beloved brother Onesimus" honorably mentioned among those concerned about the spiritual interests of the church.

Do what one will, there is an implied abolition of slavery (implied but positive) at the bottom of that close fraternity created by the faith in the Saviour. Between _brethren_, the relation of master and slave, of merchant and merchandise, cannot long subsist. To sell on an auction-block or deliver over to a slave-driver an immortal soul, for which Christ has died, is an enormity before which the Christian sense of right will always recoil in the end. "In this," it is written, "there is neither Greek nor Jew, nor circ.u.mcision nor uncirc.u.mcision, nor barbarian nor Seythian, nor bond nor free, but Christ is all and in all." Let slaveholders put to themselves the question what they would say to-day if the epistle to Philemon were addressed to them; and it is addressed to them; the Onesimuses of the South--and such there are--are thus thrown upon the conscience of their masters, their brothers.

I have said enough on the subject to dispense with examining very numerous pa.s.sages in which slavery is _supposed_ by the writers of the New Testament. The duties of masters and of slaves are laid down by them without doubt, and the existence of the inst.i.tution is not contested for a moment; only, it is brought face to face with that which will slay it: the doctrine of salvation through Christ, of pardon, of humility, of love, is, in itself, and without the necessity of expressing it, the absolute negation of slavery.

It has fully proved so, and the early ages of Christianity leave no doubt as to the interpretation given by Christians to the teachings of the Apostles. Despite the rapid corruptions introduced into the churches, we see one brilliant fact s.h.i.+ning forth in them: emanc.i.p.ations becoming more frequent, slaves, as well as free men, succeeding to ecclesiastical offices, spiritual equality producing the fruit which it cannot help producing, namely, legal equality. Observe, too, how the edicts of the emperors multiplied as soon as the influence of Christianity was exerted in the Roman world. And all these edicts had but one aim: to sweeten servitude, to increase affranchis.e.m.e.nt by law, to facilitate voluntary emanc.i.p.ation.

What the Gospel did then against European slavery, it is doing now against American slavery. Its end is the same; its weapons are the same; they have not rusted during eighteen centuries. Those planters of the English islands were not mistaken, who, instinctively divining where lay their great enemy, had recourse to every measure to expel missionaries from among them. Neither were those Texan executioners mistaken, who lately put to death the missionary Bewley, a touching martyr to the cause of the slaves. I ask, in the face of the gallows of Bewley, what we are to think of that prodigious paradox according to which the Gospel is the patron of slavery. To those who mistake its meaning on this point, the Gospel replies by its acts; it replies also by the unanimous testimony of its servants. What is more striking, in fact, than to see that, apart from the country in which the action of interests and habits disturbs the judgment of Christians, there is but one way of comprehending and interpreting the Scripture on this point? Consult England, France, Germany; Christians everywhere will tell you that the Gospel abolished slavery, although it does not say a single word which would proclaim this abolition. Why, if the doubt were possible, would not diversity of opinions be also possible among disinterested judges?

To speak only of France, see the synods of our free churches, which continually stigmatize both Swedish intolerance and American slavery; see an address signed three years ago by the pastors and the elders of five hundred and seventy-one French churches, which has gone to carry to the United States the undoubted testimony of a conviction which in truth is that of all.

It seems to me that our demonstration is complete. What would it be if I should add that American slavery, which its friends so strangely claim to place under the protection of the Apostles, has nothing in common with that of which the Apostles had cognizance. The thing, however, is certain. Slavery, in the United States, is founded on color, it is _negro_ slavery. Now, this is a fact wholly new in the history of mankind, a monstrous fact, which profoundly modifies the nature of slavery. Before Las Casas, that virtuous creator of the slave trade, the name of which comprises to him alone a whole commentary on the maxim "Do evil that good may come," before Las Casas, no one had thought of connecting slavery with race. Now, the slavery connected with race is that of all others most difficult to uproot, for it bears an indelible sign of inequality, a sign which the law did not create, and which it cannot destroy.

Such was not the slavery that offered itself to the eyes of the Prophets and Apostles; a normal servitude, of right, based upon a native and indestructible inferiority was not then in question, but an accidental servitude among equals, to which the chances of war had given birth, and which emanc.i.p.ation suppressed entire. Quite different is the slavery which depends on race, and which, it may be said, supposes a malediction; do what one will, this latter will subsist, it will, in a manner, survive itself; it will find, besides, in the idea of a providential dispensation, the natural excuse for its excesses. This slavery the Bible condemns in the most explicit manner. If its champions dare suppose two species, the book of Genesis shows them all mankind springing from one man, and the Gospel recounts to them the redemption wrought in behalf of all the descendants of Adam; if they argue from the curse p.r.o.nounced against Canaan, the Old Testament presents to them the detailed enumeration of the Canaanites, a vast family, in which the whites figure as well as the blacks.

In short, there is a deadly struggle between the Gospel and slavery under all its forms, and particularly under the odious form which the African slave trade has given it in modern times. The Gospel has been, is, and will be, at the head of every earnest movement directed against slavery. It is important that it should be so; it is the only means of avoiding the acts of violence, the revolts, the extreme calamities from which the whites and the blacks would equally suffer. The Gospel is admirable, inasmuch as by the side of the duties of masters, it proclaims those of slaves; as in the time of the Apostles, it does not hesitate to recommend to them gentleness, submission, scrupulous fidelity, love for those who maltreat them, the practice of difficult virtues; it makes them free within, in order to render them capable of becoming free without.

To judge of this method, we have only to compare the miserable population of St. Domingo with the beautiful free villages which cover the English islands. How true the saying: "The wrath of man never accomplishes the justice of G.o.d." Wherever the wrath of man has had full sway, even to chastise abominable abuses, it has remained a curse. I tremble when I think of the revolts which may break out at any moment in the Southern States. Bloodshed, let us not forget, would sully our banner; to the right of the slaves, such a crisis would be forever opposed, and who knows whether a terrible return might not burst upon them?

The mind becomes troubled at the mere image of the horrors that would ensue from civil war. May the Christians of America comprehend, at length, in a more perfect manner, the greatness of the part that G.o.d reserves for them, and the extent of the responsibilities that are weighing upon them. To take a stand frankly against slavery; to remove their last pretexts from sincere men who seek to reconcile it with the Gospel; to organize in the North the action of a vast moral power; to address to the South words breathing forth truth and charity; to appeal without wearying to the hearts of masters and slaves; to prepare for trying moments that guarantee which nothing can replace, the common faith of the blacks and the whites; to keep courage even when all seems lost; to practise the Christian vocation, which consists in pursuing and realizing the impossible; to show once more to the world the power that resides in justice--this is to accomplish a n.o.ble task.

FOOTNOTES:

[Footnote B: These provisory and imperfect regulations appear none the less admirable when compared, not only with the systems of legislation of other nations of antiquity, but with those which prevail to-day even in the Southern States. According to the law of Moses, the Jewish slave always becomes free in seven years; the foreign slave also becomes free when his master wounds him in chastising him; he has the right to testify in law; he has the right to acquire and to possess.]

CHAPTER VII.

THE PRESENT CRISIS.

We now possess the princ.i.p.al elements of our solution; we can approach the problem just propounded by the present crisis, and, confining ourselves no longer to the appreciation of the past, can glance at the future. Not, indeed, that I make any pretensions to prophecy; political predictions, suspected with reason in all times, should be still more so at our epoch, which is that of the unforeseen. But I have a right to prove that the work which is being pursued in America is, as I have affirmed, a work of elevation, not of destruction. The dangers which the nation is advancing to meet are nothing, compared with those towards which it was lately progressing; the election of Mr. Lincoln, and the secession of the cotton States have introduced a new position which at last affords a glimpse of real chances of salvation.

I have named secession: what are we to think of the principle on which it rests? For this question another may be subst.i.tuted: what is a Confederation? If we reduce it, which is inadmissible, to a simple league of States, it still remains none the less binding on each of them, so long as the end of the league remains intact. Never yet existed on earth, a federal compact conceived in this wise: "The States which form a part of this league will remain in it only till it pleases them to leave it." Such, notwithstanding, is the formula on which the Southern theorists make a stand. Among the anarchical doctrines that our age has seen hatched, (and they are numerous,) this seems to me worthy of occupying the place of honor. This right of separation is simply the _liberum veto_ resuscitated for the benefit of federal inst.i.tutions. As in the horseback diets of Poland, a single opposing vote could put a stop to every thing, so that it only remained to vote by sabre-strokes, so Confederations, recognizing the right of separation, would have no other resort than brute force, for no great nation can allow itself to be killed without defending itself.

Picture to yourselves, I intreat you, the progress that political demoralization would make under such a system. As there is never a law or a measure that is not displeasing to some one, it would be necessary to live in the presence of the continually repeated threat: "If the law pa.s.ses, if the measure is adopted, if the election takes place, if you do not do all I want, if you do not yield to all my caprices, I leave you, I const.i.tute myself an independent State, I provoke the formation of a rival Confederacy." The worst causes are the readiest to threaten in this style; having nothing reasonable to say in their own favor, they willingly proceed to violence, and the saying of Themistocles would find here a legitimate application: "You are angry, therefore, you are wrong."

What the result of this would be, we can imagine. No question would be longer judged by its own merits; the despotism of bad men would be established; expedients would take the place of principles; fear would put justice to flight; national resolutions would be nothing more than compromises and bargains. This, we must admit, is something like what has been pa.s.sing in the United States since the South proclaimed its ultra policy, and placed its pretensions under the protection of its threats. If they had once more bowed the head, all would have been lost; the dignity, the mental liberty of America, would have suffered complete s.h.i.+pwreck; of all this n.o.ble system of government, there would have remained standing but a single maxim: Accord always and everywhere whatever is necessary to prevent the separation of the South.

Unconst.i.tutional in all places, the theory of separation is doubly so in the United States, where the federal system is more concentrated than elsewhere. It is without doubt a federal system; the separate States preserve the right in it of regulating their special legislation, of governing themselves as they choose, and even of holding and practising principles which are profoundly repugnant to other parts of the Confederation; the central power is, however, endowed with an extended sphere.

It has its taxes, its officers, its army, its courts; it possesses in the Territory of the different States federal property depending upon it alone; in fine, its general government and general legislation apply to the effective handling of all the essential interests of the nation. I am not surprised that the American Confederation is so strongly cemented together, excluding the pretended right of separation better than any other; the States that united towards the close of the last century were already in the habit of acting in concert; they were of the same blood, and had lived under the same rule; their history, their interests, their customs, their tongue, their religion, all contributed to bind them closely to each other.

Besides, the question is unanimously resolved in the United States.

Apart from the _fire-eaters_, not a person is found who has the slightest doubt as to the impossibility of modifying, by the violent decision of a few, the common Const.i.tution which contains the enumeration of the States, and which can only be amended by a solemn act, voted in the special form prescribed by the compact. Mr. Lincoln merely expressed the general opinion when he said the other day: "The Union is a regular marriage, not a sort of free relation which can be maintained only by pa.s.sion." _Secession is Revolution_ is a political axiom which has been current at all times in the United States. It is because they are something else than a juxtaposition of States, that they comprise, by the side of a Senate in which all the States are equal, a House of Representatives, in which the number of deputies is in proportion to the population. "Our Const.i.tution," wrote Madison, "is neither a centralized State nor a Federal Government, but a blending of the two." The experience which they had had from 1776 to 1789 had taught the different States the necessity of giving a more concentrated character to their federation. Let us not forget that they are bound by oath to remain faithful to _perpetual union_, and that there is not a federal officer in America who has not sworn to maintain this Union.

I shall not dwell on the fact that the Confederation purchased with its money two of the States that now pretend to secede from it; that it gave seventy-five millions to France for Louisiana, and twenty-five millions to Spain for Florida; no, I choose to appeal from this to precedents, the authority of which is not contested, and which form, in some sort, the interpreting commentary of the Const.i.tution. In the last century, the State of New York, on giving in its adhesion to the Const.i.tution, desired to reserve to itself this same power of seceding some day if it pleased; but such a reservation was rejected. At the epoch of the war of 1812 and the embargo laws, a convention of the New England States a.s.sembled at Hartford, and talked of eventual separation, whereupon the Southern party likened all separation without consent to treason, and this doctrine was sustained by the _Richmond Inquirer_, the organ of Jefferson. When, afterwards, South Carolina, accustomed to the fact, dared proclaim that act of nullification which was the prelude to a complete renunciation of federal obligations, it was plainly signified to her that a revolt would be suppressed by force of arms, and she yielded on the spot. When, the other day, this same South Carolina lowered the colors of the United States, and unfurled the Palmetto flag, Mr. Buchanan himself proclaimed (how could he do otherwise?) the flagrant illegality of such an act; it is true, that, after having declared it illegal, he took care to disavow all intention of putting the law in force.

And this same conduct of Mr. Buchanan is the precise explanation of the prodigious haste which the South Carolinians have used in their proceedings. They knew that the President in power could not, if he would, act with vigor against his own party. His inaction was a.s.sured; there were two months of interregnum, of which it was important to make the most; so that Mr. Lincoln, on coming into office, might find himself checked, or at least hara.s.sed, by the power of a deed accomplished.

It seems as though Mr. Buchanan was anxious himself to give the signal of revolt. The message that was issued by him, after the election of Mr.

Lincoln, is really the most extraordinary doc.u.ment ever written by the head of a great State; he doubtless declares in it that a regular election cannot of itself alone furnish sufficient cause for the violence of the South; he takes care, however, to add that the South has reason to complain, that reparation and guarantees are due it, and that if these are refused, (that is, if the North refuses to replace its head under the yoke, and to decree at once the ruin and the shame of America,) it will then he time for action.

The Carolinians thought that they might be excused for being a little less prudent than the first magistrate of the United States, since, moreover, they saw their pretensions sanctioned by him. Why not attack the Confederation while it had a chief who was determined to make as little defence as possible? The weakness of Mr. Buchanan justified the confidence of Carolina. He refrained to place in the Federal fortresses troops destined to protect them against an expected a.s.sault; when a brave man, Major Anderson, took measures to defend the post that had been confided him, this unexpected resistance by which the programme was deranged, appeared as ill-timed to Mr. Buchanan as insolent to the people of Charleston; and the despatch of the 30th of December, addressed to their commissioners, exculpates him from the crime of having sent the reinforcements, and makes excuses in pitiful terms for the conduct of Major Anderson, whom they ought to hear before condemning. In fact, Anderson acted on his own responsibility, and incurred the blame of the Minister of War, who advised in full council the surrender of the forts.