Circa1865

The 65,000-man army of the infamous William Sherman, virtually unopposed since leaving Atlanta in flames before the cold of winter, entered Columbia on 16 February 1865. Departing four days later, they left this American city “reduced to ashes and a trail of destruction that could not be described in any of the city’s newspapers, simply because none had survived the onslaught. Commonly heard during the pillaging as a pistol was pointed to “the bosom or the head of woman, the patient mother, the trembling daughter, was the ordinary introduction to the demands of the robbers: “Your gold, silver, watch, jewels.” Sherman’s actions bore the tacit approval of Abraham Lincoln.

The Sack and Destruction of an American City

“At about 11 o’clock, the head of the column, following the deputation – the flag of the United States surmounting the carriage – reached Market Hall, on Main street, while that of the corps was carried in the rear.

Hardly had the troops reached the head of Main street, when the works of pillage was begun. Stores were broken open in the presence of thousands within the first hour after their arrival. The contents, when too cumbersome for the plunderers, were cast into the streets. Gold and silver, jewels and liquors, were eagerly sought.

No attempt was made to arrest the burglars. The authorities, officers, soldiers, all, seemed to consider it a matter of course. And [woe] to him who carried a watch with gold chain pendant; or who wore a choice hat, or overcoat, or boots or shoes. He was stripped by ready experts in a twinkling of an eye.

It is computed that, from first to last, twelve hundred watches were transported from the pockets of the owners to those of the soldiers. Purses shared the same fate; nor was Confederate money repudiated.

The experience of the firemen in putting out the fires . . . were of a sort to discourage their farther efforts. They were thwarted and embarrassed by the continued interference of the soldiery. Finally, their hose was chopped with swords and axes, or pierced with bayonets, so as to be rendered useless. The engines were in some cases demolished also.

Robbery was going on at every corner – in every house – yet there was no censure, no punishment. But the reign of terror did not fairly begin till night. Among the first fires at evening was one about dark, which broke out in a filthy purlieu of low houses, of wood, on Gervais street, occupied mostly as brothels.

Almost at the same time the enemy scattered over the Eastern outskirts of the city, fired severally the dwellings of Mr. Secretary Trenholm, Gen. Wade Hampton, Dr. John Wallace, J.U. Adams, Mrs. Starke, Mr. Latta, Mrs. English and many others . . . in the heart of the most densely settled portion of the town; thus enveloping in flames almost every section of the devoted city.

The wretches engaged in this appointed incendiarism were well prepared with all the appliances essential to their work. They did not need the torch. They carried with them, from house to house, pots and vessels containing combustible liquids, composed probably of phosphorous and other similar agents, turpentine, etc., and, with balls of cotton saturated in this liquid; with which they overspread floors and walls, they conveyed the flames with wonderful rapidity from dwelling to dwelling.”

(A City Laid Waste: The Capture, Sack and Destruction of the City of Columbia, William Gilmore Simms, USC Press, 2005, excerpts pp. 61-62; 64-65)

Lincoln’s War Against the People

“Did not Jefferson Davis have a better grasp of the Revolution when he said that Southerners were simply imitating their forebears, and that the Confederacy “illustrates the American idea that government rests upon the consent of the governed?

The desire for [centralized government] “consolidation on the part of some Americans, perhaps not a majority, had reached a point that the observations made by [Alexis de] Tocqueville and [James Fennimore] Cooper were no longer relevant. Lincoln could launch war against a very substantial part of the people. To this end he was willing to kill 300,000 Southern soldiers and civilians and even more of his native and immigrant proletariat.

The crackpot realist General Sherman said it well: We are in the enemy’s country, and I act accordingly . . . The war will soon assume a turn to extermination, not of soldiers alone, that is the least part of the trouble, but the people.” Clearly, the government, the machinery controlled by the politicians in Washington, who had been chosen by two-fifths of the people, now had supremacy over the life and institutions of Americans.”

(Society Precedes Government: Two Counterrevolutions, Clyde N. Wilson, Chronicles, April 2015, excerpts pg. 18) www.chroniclesmagazine.org

The Pequot tribe inhabited the coastline of southeastern Connecticut before the arrival of the Dutch in 1614, and shortly afterward, the English. The Pequots did not welcome strangers who settled on their land, took their wild game, and infected the tribe with smallpox — warring between the tribe and the strangers soon commenced. Early on the morning of June 5, 1637, the English “murmured their prayers,” descended upon a sleeping village, set fire to the wigwams and killed some 400 Pequots. “The brutality of burning people alive did not faze the English” and one commander wrote “Sometimes the scripture declareth women and children must perish with their parents. We had sufficient light from the word of God for our proceedings.” After finally extinguishing the Pequots in 1638, the English turned upon their Indian allies to continue their efforts to make New England safe for European settlement, selling many into slavery in the West Indies.

Bernhard Thuersam, www.circa1865.org

The Aftermath of New England’s Thanksgiving

“The English were now determined to eradicate the remnants of the Pequots . . . The first band . . . were captured without resistance, and 40 of them were murdered by the English in cold blood. Some 80 of the women were handed over to the Narragansetts to become part of their tribe. The remainder were bound up and sent to Massachusetts Bay Colony to be sold as slaves, destined for the cane fields of the Caribbean.

Ultimately, according to [Commander John] Mason, some 700 additional Pequots were killed or captured in various groups. Those that had escaped became marked men. Hardly a week passed . . . that [English ally] Narragansetts or Mohegans didn’t appear with yet another grisly trophy. It brought joy to colonial leaders, who proclaimed gratefulness “that on this day we have sent 600 heathen to heaven.”

On October 1, 1638, in a document styled the “Treaty of Hartford,” the colonial government of Connecticut, along with its Indian allies, passed final judgement on the Pequots. Under the terms of the treaty, the remaining living Pequots were divided among the Narragansetts and Mohegans . . . [and] the Pequots could never again live in their homeland and could never again use the name Pequot.

The French traveler and historian Alexis de Toqueville recorded their extermination for the world after travelling New England in 1833. “All the Indian tribes who once inhabited the territory of New England – the Narragansetts, the Mohicans, the Pequots – now live only in men’s memories,” he wrote in Democracy in America after returning home.

Much of the 500 square miles of land that had once been under the domain of the Pequots was awarded to the winning commanders in the Pequot War. John Mason and Lion Gardiner were given huge plantations in what is now southeastern Connecticut. Thousands of settlers from the Massachusetts and Plymouth Colonies streamed into what today is the metropolitan area of Hartford.

Before the war, the body of water that flowed to Norwich was known as the Pequot River. The nostalgic English, after the war, renamed the waterway the Thames River.”

(The Revenge of the Pequots: How a Small Native American Tribe Created the World’s Most Profitable Casino, Kim Isaac Eisler, Simon & Schuster, 2001, excerpts 33-39)

On the 18^th of December1864 Lincoln’s general-in-chief Henry Halleck wrote Sherman: “Should you capture Charleston, I hope that by some accident the place may be destroyed; and if a little salt should be sown upon its site, it may prevent the growth of future crops of nullification and secession.” Ironically, secession was first threatened by New England at the time of the Louisiana Purchase and in its 1814 Hartford convention; nullification of federal law was the very basis of the North’s prewar Personal Liberty Laws. In late 1864 and early 1865, Sherman’s 65,000 man army triumphantly plundered and destroyed Georgia and South Carolina with virtually no opponents except old men, women and children. General Joe Wheeler had 5,000 cavalry to merely harass Sherman with. The following was reprinted from a May 1873 article in Southern Magazine.

Bernhard Thuersam, www.Circa1865.org

American Attilla

“To [Halleck’s letter] General Sherman replies, December 24: “This war differs from European wars in this particular – we are not only fighting hostile armies, but a hostile people; and must make old and young, rich and poor, feel the hard hand of war, as well as their organized armies.

I will bear in mind your hint as to Charleston, and don’t think “salt” will be necessary. The truth is, the whole army is burning with an insatiable desire to wreak vengeance on South Carolina. I almost tremble for her fate, but feel that she deserves all that seems to be in store for her.”

On the 23^rd he writes to General Kilpatrick: “Let the whole people know the war is now against them, because their armies flee before us and do not defend their country or frontier as they should. It is pretty nonsense for Wheeler and Beauregard and such vain heroes to talk of our warring against women and children. If they claim to be men, they should defend their women and children and prevent us reaching their homes.”

If, therefore, an army defending their country can prevent invaders from reaching their homes and families, the latter have a right to that protection; but if the invaders can break through and reach these homes, [they] are justified in destroying women and children. Certainly this is a great advance on the doctrine and practice of the Dark Ages.

Is it any wonder that after reading [this] we fervently echo General Sherman’s devout aspiration: “I do wish the fine race of men that people our Northern States should rule and determine the future destiny of America?”

(Gleanings from General Sherman’s Dispatches, Southern Historical Society Papers, Volume XIII, William Jones, editor, 1885, Broadfoot Publishing Co., 1990, excerpts pp. 446-448)

“Whom shall we consecrate and set apart as one of our sacred men? Sacred, that all men may see him, be reminded of him, and, by new example added to the old perpetual precept, be taught what is real worth in man. Whom do you wish to resemble? Whom do you set on a high column, that all men looking at it, may be continually apprised of the duty you expect from them?” Charles Francis Adams, 1907.

The following is excerpted from Hodding Carter’s essay “Statues in the Squares” from Robert West Howard’s “This is the South,” published in 1959.

“[The] statues in the [town] squares [across the South] are more than symbols of gallantry in defeat, or the defeat of gallantry. They are also reminders of, and, in an unstated way, a kind of recompense for the inexcusable aftermath of military subjugation; for they supplanted the plunderers of Reconstruction, whose memory still brought in my boyhood ready curses from the aging veterans of whom we were so proud and not a little afraid.

And it was these old men and their ancient womenfolk, unreconstructed and unforgiving, who passed on to sons and grandsons the truth and legends of wrongs which, in the commission and the remembering, make up the saddest of our nation’s multiple legacies.

And statues are reminders, lastly, of the true nature of the Southern past and of the South’s folk heritage; for beneath the romantic overlay so greatly inspired by a Scots novelist’s tales of knightly derring-do was a frontier land, the stamping ground of Davy Crockett and Mike Fink, of Andy Jackson and Sam Houston, of Nolichucky Jack Sevier and Oglethorpe’s paupers and the unsubdued sons of clansmen who fought at Culloden.

The warriors in marble bespeak that frontier whose hallmarks are the ready rifle and the white-hot temper, the violent workings of a code of honor, a mistrust of the intruder, and the feudal unity of a people whose fields were bounded all around by wilderness.

Because this is so, because the chiseled sentinels of the Confederacy evoke the frontier as surely as they recall a war and a defeat and a needless, consequential humiliation, I would choose first as their companion figures the likenesses of men whose abilities the frontiersmen respect above all others, or whom they would identify with themselves.

It is understandable, since the vanquished always remember the longest, that the South should have so lavishly memorialized her Confederate dead. They died in a war that their survivors lost. Above their graves a nation in being was pounded to nothingness. Understandable, and sad.

For before and after them were other Southerners who fought in other wars. While some of these have been remembered, few of them have been honored enough. Where are the statues to Jeff Davis’ Mississippians and those other soldiers of the Deep South who principally fought the Mexican War?

Lastly, I would erect somewhere in the South, preferably deep in the lower Mississippi Valley, another statue, as anonymous and as representative as the graven Confederates of the courthouse squares, but, unlike these, neither armed, or uniformed.

The figure would be clad in the work clothes of a farmer or the rough garb of a riverman or the unstylish everyday suit of a small-town citizen. His face would reflect the toil, the frustrations, and the sufferings of a people who have passed through a succession of ordeals such as no other Americans region has known: the ordeals of flood and of decimation by malaria and yellow fever; the ordeals of military defeat and of political grinding-down and agricultural ruin and long poverty.

The eyes of this unknown and unsoldierly warrior would be fixed upon the far horizon of the frontiersman; and in the set of his shoulders a sensitive observer would perceive the glory of an indestructible people whose struggle for their rightful place in the sun is all but ended.”

(This is the South, Robert West Howard, editor, Rand McNally, 1959, excerpts pp. 239-241; 245)

Southern Baptist Public Relations Stunt

“Last summer [2016], the Southern Baptist Convention [SBC] leadership sparked controversy within the church’s declining ranks by erecting a Golden Calf of political correctness. [It] launched an all-out offensive against many of the church’s members by repudiating the Confederate Battle Flag. The attack was orchestrated by two of the SBC’s clergy . . . Dr. James Merritt and Dr. William Dwight McKissic, Jr . . . I have no reason to doubt that these two men truly love God; but they are lousy historians.

Instead of [Dr. McKissic suggesting] a moment of silence or performing an act of Christian charity (e.g., making a monetary donation to the family of the victims), he came to the conclusion that it would better to insult tens of thousands of faithful members of the SBC.

The connection between Resolution 7 [“On Sensitivity and Unity Regarding the Confederate Battle Flag”] and the murder of the Charleston Nine is this thin: Dylann Roof posed for a photograph with a Confederate flag.

Of course, it is ridiculous to think that any SBC member, including those who honor their dead and the cause of Southern independence, would hesitate to condemn Roof’s actions in unequivocal terms.

Charlton Heston gave a speech at Brandeis University in 2000 in which he observed, “Political correctness is tyranny, just tyranny with manners.”  I think if Mr. Heston were alive today, he would agree that the proponents of political correctness have lost their manners.

Present-day ideologues forget that the act of secession was peaceful. However, President Lincoln’s call for 75,000 volunteers to invade the South was indeed an act of war – a hostile act that caused other States to secede.

Nearly all of the documentary evidence indicates that Southern men volunteered in order to fight a second American revolution against a tyrannical centralized power. And the average Union soldier fought to save the Union.

In reviewing the evidence, even James M. McPherson, a prominent, mainstream Civil War historian, admitted that “the letters and diaries of many Co0nfederate soldiers bristled with the rhetoric of liberty and self-government and the expressions of a willingness to die for the cause.” Novelist and historian Shelby Foote was more direct: “No soldier on either side gave a damn about the slaves.”

I called many of [the SBC leadership to give an interview and discuss the details of the resolution], but only one was willing to speak to me . . . if he was granted anonymity. When I asked him what he thought about the resolution, he told me he thought it was just a public-relations stunt, an attempt to get attention. Since the resolution was not binding on the churches, it amounted to nothing more.

If the SBC refuses to obey the commandment to “Honor thy father and thy mother,” in order to appease people who have no desire to understand the SBC’s living connection to the South, what other compromises will its leaders be willing to make? What sort of gesture would please anyone who would demand that Southern Baptists dishonor their ancestors?

We only want to recognize the sacrifices of our family members who fought simply to defend their homes. For them and for us, the battle flag has been a symbol of rebellion against an overweening centralized government. It has nothing to do with racism.”

(Southern Baptists Versus the South, S.A. Litteral, Chronicles, March 2017, excerpts pp. 39-40)

It is written that “despite the changes which the catastrophe of 1865 made inevitable, the distinctive culture of the region was never destroyed.” Both races had to return to living together in the same land, but social relations deteriorated with the political machinations of the carpetbaggers and the Republican Party’s Union League. For simple political opportunism and lasting hegemony over the defeated South, the latter taught the black man to hate his lifelong white neighbor and vote for the Northern party which impoverished the South.

Bernhard Thuersam, www.Circa1865.com

Another Casualty of the War

“Since the Civil War, there has been a decline in what the ante-bellum traveler Frederick Law Olmsted called “the close habitation and association between black and white.” Immediately after the war the two races separated in churches, and for the cultural give and take of the plantation was substituted a dual school system which sealed off the children of one race from another.

Gradually it became impossible for a white person to teach in a Negro school without losing caste. When the courts forced the attendance of Negroes in white schools, no genuine interracial fraternity developed. No longer did the two races have what William Faulkner calls “the same parties: the identical music from identical instruments, crude fiddles and guitars, now in the big house with candles and silk dresses and champagne, now in the dirt-floored cabins with smoking pine knots and calico and water sweetened with molasses.”

The whites have been able to implement a growing aversion to intimate contact with the blacks through the use of labor-saving devices and through the spread of progressive notions concerning the dignity of labor. Despite Supreme Court decisions, immutable social custom makes for increased residential segregation, especially in the newer sections of the cities.

One of the most persistent beliefs about the South is that the Negro is in a constant state of revolt against the social pattern of the section. Despite a vast literature to the contrary, the facts of history refute this assumption.

As a slave the black man never attempted general insurrection and did not run away often. “The slaves,” says a historian of the Confederacy, Robert Cotterill, “supported the Confederacy (albeit somewhat involuntarily).” It is now proved that outside compulsions rather than inner ambitions prompted the political insubordinations of Reconstruction. Their artificial character is proved by the fact that they were not accompanied by much social insubordinations and by the fact that they disappeared as soon as the outside compulsions were removed.

Indicative of the willingness of the rank and file blacks to accept the status quo are the words of a conservative demagogue who knew the Negro well. “If the election of the governor of South Carolina were left “entirely to the Negro vote,” declared Cole L. Blease in 1913, “I would receive without trouble 75 to 90 percent.”

(The Everlasting South, Francis Butler Simkins, LSU Press, 1963, excerpts pp. 48-49)

Since the war, Americans have believed, or led to believe, that national unity is the ultimate goal of all Americans – the South has been portrayed as evil given its distinction of unsuccessfully withdrawing from the Union. Southern historian Francis Butler Simkins notes that even Southern-friendly historians seem to get “inspiration from William T. Sherman who felt justified in imposing a cruel punishment upon the South because it tried to destroy the national unity.” In reality, the South’s withdrawal did not destroy the Union, it simply reduced the numerical constituency of the Union.

Bernhard Thuersam, www.Circa1865.com

“Forecasts of Good Times a-Coming”

“The reputation of the region of the United States below the Potomac today suffers from the same forces from which the Middle Ages suffered at the hands of historians during the Enlightenment. Chroniclers of Southern history often do not grasp the most elementary concept of sound historiography: the ability to appraise the past by standards other than those of the present.

They accept a fanatical nationalism which leaves little room for sectional variations, a faith in Darwinian progress which leaves no room for static contentment, and a faith in the American dream of human equality which leaves little room for one person to get ahead of another except in making money.

In theory at least, our historians refuse to tolerate a concept of “all sorts and conditions of men” of which The Book of Common Prayer speaks.

Growing out of the uncritical acceptance by historians of the South of this creed of contemporary Americans are certain concrete dogmas: the church and state should be separate, but not the school and state; school but not church attendance should be compulsory; universal education is better than folk culture; political democracy is better than aristocratic rule; freedom is better than slavery; nationalism is better than provincialism; urban standards are better than rural ones; small farms are better than plantations; the larger the number of voters the better for the commonwealth; and the two-party system is better than the harmony of one party.

The historians who are friendly to the region and who accept the ideal of human equality seem ashamed of the degree to which the South has not attained this ideal. Their faith in the benefits of two political parties has led them to predict, for the past ten decades, the breakup of the Solid South and the coming of a state of rectitude like that of New York or Illinois.

They are apologetic over the existence in the South of the sharpest social distinction in all America: that between the white man and the Negro. They hail breaks on the color line as forecasts of the good times a-coming.”

(The Everlasting South, Francis Butler Simkins, LSU Press, 1965, excerpts pp. 4-5)

It is estimated that as many as 20,000 Southerners emigrated to Brazil after 1865 to avoid the oppressive Northern domination of their homeland. They carried their antebellum cultural traditions with them, and notably, an anthropological study of the effects of television on Brazilians (Prime time Society, Kottak, 1990), found that the American “Confederados” tradition of literacy and reading created a hostility toward television.” Another reference (Diplomatic Relations Between the US and Brazil, Hill, 1932), raised the question as to why these Southerners moved “to a nation that had large numbers of black freedmen of full citizenship if one of their reasons for flight was repugnance at abolition in the South.”

Bernhard Thuersam, www.Circa1865.com

Postwar Despair and Flight

“Returning soldiers and war refugees expected to find their houses burned, family and friends missing, property stolen or confiscated, and plantations destroyed. One Southerner expressed his reservations about going back in this way: “It will be a sad homecoming, without a home to go to. The family circle is broken by the death of our boys, and many dear old friends will be missing. Then we are uncertain as to whether we shall be able to save enough from the wreck of our fortune to enable us to live in a very modest way.”

Describing South Carolina, J.S. Pike wrote:

“The banks were ruined. The railroads were destroyed. Their few manufacturies were desolated. Their vessels had been swept from the seas and rivers. The livestock was consumed. Notes, bonds, mortgages, all the money in circulation, debts, became alike worthless. The community were without clothes and without food . . . vast estates had crumbled like paper in a fire. While the shape was not wholly destroyed, the substance had turned to ashes. Never was there greater nakedness and desolation in a civilized community.”

Given the situation in the South at the end of the war, it is not surprising that many desired to leave and go elsewhere. The largest number relocated within the United States . . . But as many at 10,000 went into exile in foreign lands – most often to Latin America.

They despaired of the South’s ability to control its own destiny; they feared imprisonment and reprisals; and they hated the Yankees.

Premonitions of reconstruction horrors were common. Northern merchants and speculators moved into the Southern States after the war, taking away economic opportunities from Southerners.

“[On one postwar voyage to Brazil, our] . . . Captain was an Americanized Spaniard. We learned afterward that he had been bribed by the Yankees to wreck the vessel somewhere on the coast, and that is why he never sailed out to sea. Soon after the storm began, he tied up the helm and retired to his cabin leaving the whole crowd to the mercy of the waves and storm.”

(The Confederados: Old South Immigrants in Brazil, Cyrus B. & James M. Dawsey, editors, University of Alabama Press, 1995, excerpts pp. 13-14; 29)

One of the outcomes of the devastation and destruction was a need for Southern men to find employment and rebuild their impoverished section, and this most often meant working under the direction of the conqueror. Though Lee refused “to accept a sinecure from a Northern business concern,” many former Confederate officers became the agents or attorneys of the invading capitalists and “took action that had all the earmarks of scalawagism”, in the words of the author below.

Bernhard Thuersam, www.Circa1865.com

The South and Northern Finance Imperialism

“One of the prices the South pays for its progressive industrialization is increasing servitude to Northern capital. New York has grown into the most autocratic city-state of modern times, with the Southern province of the United States as one of its important colonies.

The great financial houses of that and kindred cities control most of the region’s strategic industries, having sent out a second and third generation of carpetbaggers to found factories or to purchase those already existing. The Southern industries owned and controlled by outsiders include the region’s railroads, its coal fields, its iron reserves, its electric power, and its gas, Sulphur, and oil sources.

The existence of Northern patent monopolies and the absence of local machine manufacturing permit outside direction even of industries locally owned. The South manufactures its own cast-iron pipes, steel rails and bridges, and oils, but not its hardware, locomotives, automobiles, clocks, radios, dynamos, drugs, and many other finished products requiring the highest skill to produce and bringing in the highest profits.

Retail profits are siphoned out of the section by Northern-owned chain stores. The Southern businessman usually is a mere factor or agent of Northern principals, who control both production and distribution. His function is to sell [Northern articles] endeared to the Southern public through advertising. Some of these articles are as worthless as the wooden nutmegs the Yankee peddler is said to have imposed upon the public in ante-bellum times.

In 1937, economist David Coyle estimated that the South was paying out a billion dollars annually in excess of its income. It balanced its credit by selling property to investors from other sections of the country, by borrowing, by going bankrupt, and by destroying forests and lands to secure immediate incomes.

The possibility of the South revolting against its debtor status, in the manner of the Revolutionary planters against their British creditors, is ruled out by the outcome of the Civil War. That Southern leaders are able to reconcile the sons and grandsons of those who followed Robert E. Lee and William Jennings Bryan to the economic domination of the North caused Benjamin Kendrick to cry out bitterly in 1942:

“We are confronted by a paradox more amazing and ironical than any ever conjured by the imagination of Gilbert and Sullivan. The people of the South, who all their lives have suffered deprivation, want, and humiliation from an outside finance imperialism, followed with hardly a murmur of protest, leaders who, if indirectly, were nonetheless agents and attorneys of the imperialists.” What was true in 1942 is truer thirty years later.”

(The Everlasting South, Francis Butler Simkins, LSU Press, 1963, excerpt pp. 55-57)