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But, fortunately, we are not left wholly in the dark as to the aims of the self-styled Constitutional party. One of its most distinguished members, Governor Hunt of New York, has given us to understand that its prime object is the defeat at all hazards of the Republican candidate. To achieve so desirable an end, its leaders are ready to coalesce, here with the Douglas, and there with the Breckinridge faction of that very Democratic party of whose violations of the Constitution, corruption, and dangerous limberness of principle they have been the lifelong denouncers. In point of fact, then, it is perfectly plain that we have only two parties in the field: those who favor the extension of slavery, and those who oppose it,–in other words, a Destructive and a Conservative party.

We know very well that the partisans of Mr. Bell, Mr. Douglas, and Mr. Breckinridge all equally claim the title of conservative: and the fact is a very curious one, well worthy the consideration of those foreign critics who argue that the inevitable tendency of democracy is to compel larger and larger concessions to a certain assumed communistic propensity and hostility to the rights of property on the part of the working classes. But the truth is, that revolutionary ideas are promoted, not by any unthinking hostility to the rights of property, but by a well-founded jealousy of its usurpations; and it is Privilege, and not Property, that is perplexed with fear of change. The conservative effect of ownership operates with as much force on the man with a hundred dollars in an old stocking as on his neighbor with a million in the funds. During the Roman Revolution of ’48, the beggars who had funded their gains were among the stanchest reactionaries, and left Rome with the nobility. No question of the abstract right of property has ever entered directly into our politics, or ever will,–the point at issue being, whether a certain exceptional kind of property, already privileged beyond all others, shall be entitled to still further privileges at the expense of every other kind. The extension of slavery over new territory means just this,–that this one kind of property, not recognized as such by the Constitution, or it would never have been allowed to enter into the basis of representation, shall control the foreign and domestic policy of the Republic.

A great deal is said, to be sure, about the rights of the South; but has any such right been infringed? When a man invests money in any species of property, he assumes the risks to which it is liable. If he buy a house, it may be burned; if a ship, it may be wrecked; if a horse or an ox, it may die. Now the disadvantage of the Southern kind of property is–how shall we say it so as not to violate our Constitutional obligations?–that it is exceptional. When it leaves Virginia, it is a thing; when it arrives in Boston, it becomes a man, speaks human language, appeals to the justice of the same God whom we all acknowledge, weeps at the memory of wife and children left behind,–in short, hath the same organs and dimensions that a Christian hath, and is not distinguishable from ordinary Christians, except, perhaps, by a simpler and more earnest faith. There are people at the North who believe that, beside meum and tuum, there is also such a thing as suum,–who are old-fashioned enough, or weak enough, to have their feelings touched by these things, to think that human nature is older and more sacred than any claim of property whatever, and that it has rights at least as much to be respected as any hypothetical one of our Southern brethren. This, no doubt, makes it harder to recover a fugitive chattel; but the existence of human nature in a man here and there is surely one of those accidents to be counted on at least as often as fire, shipwreck, or the cattle-disease; and the man who chooses to put his money into these images of his Maker cut in ebony should be content to take the incident risks along with the advantages. We should be very sorry to deem this risk capable of diminution; for we think that the claims of a common manhood upon us should be at least as strong as those of Freemasonry, and that those whom the law of man turns away should find in the larger charity of the law of God and Nature a readier welcome and surer sanctuary. We shall continue to think the negro a man, and on Southern evidence, too, so long as he is counted in the population represented on the floor of Congress,–for three fifths of perfect manhood would be a high average even among white men; so long as he is hanged or worse, as an example and terror to others,–for we do not punish one animal for the moral improvement of the rest; so long as he is considered capable of religious instruction,–for we fancy the gorillas would make short work with a missionary; so long as there are fears of insurrection,–for we never heard of a combined effort at revolt in a menagerie. Accordingly, we do not see how the particular right of whose infringement we hear so much is to be made safer by the election of Mr. Bell, Mr. Breckinridge, or Mr. Douglas,–there being quite as little chance that any of them would abolish human nature as that Mr. Lincoln would abolish slavery. The same generous instinct that leads some among us to sympathize with the sorrows of the bereaved master will always, we fear, influence others to take part with the rescued man.