Lysander Spooner’s most direct heir introduces his “plumb-line” primer on individualist, libertarian anarchism.

Though God may save all souls in the ultimate judgment, hellish history is no divine command: it is the result of freely made human choices.

Our author considers the marriage of Tyranny and Hypocrisy as a literal event—for us, it is the metaphorical beginning of institutional violence.

Before a Unitarian audience, Tucker argues that not only is anarchism possible, but it is the great “revolution in the nineteenth century.”

“Anonymous”—perhaps Leveller William Walwyn—presents a sort of class theory, wherein “white devil” rulers exploit average “black devil” sinners.

On the extremest margins of radical thought, our author argues that even antinomians subject themselves to the worldly rule of “faith alone.”

Our author pursues historical examples of when the Devil married his daughter, Hypocrisy, to “his great friend Tyranny.”

Keep watch!, O Englanders great and small!—Tyranipocrit roams the land! With help from our anonymous author, may we discover his wiles.

Ingersoll tries to revive the Second Party System’s spirit of compromise—one marked by wilful ignorance of slavery, its horrors, and its legacy.

Ingersoll defends the traditional existence of secession throughout American history, but ultimately condemns it as inadvisable and rash.

“Copperhead” Democrat Charles Jared Ingersoll argues that both warring sections should embrace a large measure of compromise and conciliation.

Fearing for his country’s existence, Ingersoll chastises northern warmongers, their thoughtless voters, and reckless activists.

After Bacon’s Rebellion, Virginia’s lawmaking elite institutionalized race—a counter-revolutionary tool to prevent combinations of black and white.

Thomas Mathew of Cherry Point, Virginia describes “three Prodigies” foreshadowing a revolutionary conflict with dark, disturbing outcomes.

“Imperial School” historian Charles Andrews provided later generations with invaluable collections of colonial documents.

Despite her disavowal of the label “libertarian,” Ayn Rand’s ethics provide a justification for libertarian political institutions.

Concluding his grand rant, Coppe argues that God’s angels and prophets are found at the margins of society.

Ingersoll chastises fanatics on either side of the Mason-Dixon: the fanatical, imperial Northerner and the paranoid, prideful Southerner.