vely shrinking from the snaky contact. If he grows rich
and retires from business, you still remember him, and still keep up the
ban of non-intercourse upon him and his family. Now, why is this? You do
not so treat the man who deals in corn, cotton, or tobacco.

And yet again: There are in the United States and Territories, including
the District of Columbia, 433,643 free blacks. At five hundred dollars per
head they are worth over two hundred millions of dollars. How comes this
vast amount of property to be running about without owners? We do not see
free horses or free cattle running at large. How is this? All these free
blacks are the descendants of slaves, or have been slaves themselves; and
they would be slaves now but for something which has operated on their
white owners, inducing them at vast pecuniary sacrifice to liberate them.
What is that something? Is there any mistaking it? In all these cases it
is your sense of justice and human sympathy continually telling you that
the poor negro has some natural right to himself--that those who deny it
and make mere merchandise of him deserve kickings, contempt, and death.

And now why will you ask us to deny the humanity of the slave, and
estimate him as only the equal of the hog? Why ask us to do what you will
not do yourselves? Why ask us to do for nothing what two hundred millions
of dollars could not induce you to do?

But one great argument in support of the repeal of the Missouri Compromise
is still to come. That argument is "the sacred right of self-government."
It seems our distinguished Senator has found great difficulty in getting
his antagonists, even in the Senate, to meet him fairly on this argument.
Some poet has said:

"Fools rush in where angels fear to tread."

At the hazard of being thought one of the fools of this quotation, I
meet that argument--I rush in--I take that bull by the horns. I trust I
understand and truly estimate the right of self-government. My faith in
the proposition that each man should do precisely as he pleases with
all which is exclusively his own lies at the foundation of the sense of
justice there is in me. I extend the principle to communities of men as
well as to individuals. I so extend it because it is politically wise, as
well as naturally just; politically wise in saving us from broils about
matters which do not concern us. Here, or at Washington, I would not
trouble myself with the oyster laws of Virginia, or the cran