sioned speeches which never failed to gain votes where human hearts were responsive to the wrongs of slavery. Edgar county was in the Democratic list, but this year it gave a Republican majority on the legislative and congressional tickets, and I think Lovejoy's speech was largely accountable for the result.

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My notes of the Paris meeting embrace the following passage from Mr. Lincoln's speech:

WHAT IS POPULAR SOVEREIGNTY?

"Let us inquire what Judge Douglas really invented when he introduced the Nebraska Bill? He called it Popular Sovereignty. What does that mean? It means the sovereignty of the people over their own affairs-in other words, the right of the people to govern themselves. Did Judge Douglas invent this? Not quite. The idea of Popular Sovereignty was floating about several ages before the author of the Nebraska Bill was born-indeed, before Columbus set foot on this continent. In the year 1776 it took form in the noble words which you are all familiar with: We hold these truths to be self-evident, that all men are created equal,' etc. Was not this the origin of Popular Sovereignty as applied to the American people? Here we are told that governments are instituted among men deriving their just powers from the consent of the governed. If that is not Popular Sovereignty, then I have no conception of the meaning of words. If Judge Douglas did not invent this kind of Popular Sovereignty, let us pursue the inquiry and find out what kind he did invent. Was it the right of emigrants to Kansas and Nebraska to govern themselves, and a lot of 'niggers,' too, if they wanted

them? Clearly this was no invention of his, because General Cass put forth the same doctrine in 1848 in his so-called Nicholson letter, six years before Douglas thought of such a thing. Then what was it that the Little Giant' invented? It never occurred to General Cass to call his discovery by the odd name of Popular Sovereignty. He had not the face to say that the right of the people to govern 'niggers' was the right of the people to govern themselves. His notions of the fitness of things were not moulded to the brazenness of calling the right to put a hundred 'niggers through under the lash in Nebraska a 'sacred right of self-government,' And here, I submit to you, was Judge Douglas's discovery, and the whole of it. He discovered that the right to breed and flog negroes in Nebraska was Popular Sovereignty.'

The next meetings in their order were Hillsboro, Montgomery county; Greenville, Bond county, and Edwardsville, Madison county. At Edwardsville (September 13th) I was greatly impressed with Mr. Lincoln's speech, so much so, that I took down the following passages, which, as I read them now, after the lapse of thirty-one years, bring back the whole scene with vividness before me—the quiet autumn day in the quaint old town; the serious people clustered around the platform; Joseph Gillespie officiating as chairman, and the tall, gaunt, earnest man, whose high destiny and tragic death were veiled from our eyes, appealing to his old Whig friends, and seeking to lift them up to his own level:

"I have been requested,' he said, 'to give a concise statement of the difference, as I understand it, between the Democratic and the Republican parties

on the leading issues of the campaign. This question has been put to me by a gentleman whom I do not know. I do not even know whether he is a friend of mine or a supporter of Judge Douglas in this contest, nor does that make any difference. His question is a proper one. Lest I should forget it, I will give you my answer before proceeding with the line of argument I have marked out for this discussion.

"The difference between the Republican and the Democratic parties on the leading issues of this contest, as I understand it, is that the former consider slavery a moral, social and political wrong, while the latter do not consider it either a moral, a social or a political wrong; and the action of each, as respects the growth of the country and the expansion of our population, is squared to meet these views. I will not affirm that the Democratic party consider slavery morally, socially and politically right, though their tendency to that view has, in my opinion, been constant and unmistakable for the past five years. I prefer to take, as the accepted maxim of the party, the idea put forth by Judge Douglas, that he 'don't care whether slavery is voted down or voted up.' I am quite willing to believe that many Democrats would prefer that slavery should be always voted down, and I know that some prefer that it be always ' voted up;' but I have a right to insist that their action, especially if it be their constant action, shall determine their ideas and preferences on this subject. Every measure of the Democratic party of late years, bearing directly or indirectly on the slavery question, has corresponded with this notion of utter indifference, whether slavery or freedom shall outrun in the race of empire across

to the Pacific-every measure, I say, up to the Dred Scott decision, where, it seems to me, the idea is boldly suggested that slavery is better than freedom. The Republican party, on the contrary, hold that this government was instituted to secure the blessings of freedom, and that slavery is an unqualified evil to the negro, to the white man, to the soil, and to the State. Regarding it as an evil, they will not molest it in the States where it exists, they will not overlook the constitutional guards which our fathers placed around it; they will do nothing that can give proper offence to those who hold slaves by legal sanction; but they will use every constitutional method to prevent the evil from becoming larger and involving more negroes, more white men, more soil, and more States in its deplorable consequences. They will, if possible, place it where the public mind shall rest in the belief that it is in course of timate peaceable extinction in God's own good time. And to this end they will, if possible, restore the government to the policy of the fathersthe policy of preserving the new Territories from the baneful influence of human bondage, as the northwestern Territories were sought to be preserved by the ordinance of 1787, and the Compromise Act of 1820. They will oppose, in all its length and breadth, the modern Democratic idea, that slavery is as good. as freedom, and ought to have room for expansion all over the continent, if people can be found to carry it. All, or nearly all, of Judge Douglas's arguments are logical, if you admit that slavery is as good and as right as freedom, and not one of them is worth a rush if you deny it. This is the difference, as I understand it, between the Republican and Democratic parties.

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My friends, I have endeavored to show you the logical consequences of the Dred Scott decision, which holds that the people of a Territory cannot prevent the establishment of slavery in their midst. I have stated what cannot be gainsaid, that the grounds upon which this decision is made are equally applicable to the free States as to the free Territories, and that the peculiar reasons put forth by Judge Douglas for endorsing this decision, commit him, in advance, to the next decision and to all other decisions coming from the same source. And when, by all these means, you have succeeded in dehumanizing the negro; when you have put him down and made it impossible for him to be but as the beasts of the field; when you have extinguished his soul in this world and placed him where the ray of hope is blown out as in the darkness of the damned, are you quite sure that the demon you have roused will not turn and rend you? What constitutes the bulwark of our own liberty and independence? It is not our frowning battlements, our bristling sea coasts, our army and our navy. These are not our reliance against tyranny. All of those may be turned against us without making us weaker for the struggle. Our reliance is in the love of liberty which God has planted in us. Our defence is in the spirit which prizes liberty as the heritage of all men, in all lands everywhere. Destroy this spirit and you have planted the seeds of despotism at your own doors. Familiarize yourselves with the chains of bondage and you prepare your own limbs to wear them. Accustomed to trample on the rights of others, you have lost the genius of your own independence and become the fit subjects of the first cunning tyrant who rises among