Andrew Johnson's Ingenious Sophism

George Herbert’s 1884 history text exemplified what Northerners were led to believe about the war, and what Southern parents sought to exclude from their children’s schools. With a severely distorted understanding of the framers’ Constitution of 1787, including its provisions regarding the writ and presidential powers, Lincoln and his followers interpreted the Constitution as they saw fit. Apparently unknown to Andrew Johnson, the Treaty of Paris recognizing the independence of the thirteen former colonies, each individually as sovereigns, had preceded the new Constitution of 1787. And all thirteen voluntarily ratified the document before joining this new union.

Bernhard Thuersam, Circa1865

 

Andrew Johnson’s Ingenious Sophism

“In the Senate Andrew Johnson appeared as the Senator from Tennessee . . . [and] we may take occasion, presently, to quote from his powerful speech in defense of the Union, delivered in the Senate on the 27th of July [1861]:

“It is believed that nothing has been done [by the President since Fort Sumter] beyond the Constitutional competency of Congress. Soon after the first call for militia, it was considered a duty to authorize the commanding general, in proper cases, to suspend the Writ of Habeas Corpus; or, in other words, to arrest and detain, without resort to the ordinary processes and forms of law, such individuals as he might deem dangerous to the public safety. The authority has been exercised but sparingly.

It was decided that we have a case of rebellion, and that the public safety does require the qualified suspension of the writ, which was authorized to be made. Now it is insisted that the Congress, and not the Executive, is vested with this power. But the Constitution is silent as to which or who is to exercise the power; and as the provision is plainly made for a dangerous emergency . . . No more extended argument is now offered, as an opinion at some length will probably be presented by the Attorney General.

It might seem at first thought to be of little difference whether the present movement in the South be called Secession or Rebellion. The movers well understand the difference. At the beginning they knew they could never raise their treason to any respectable magnitude by any name which implies violation of law . . . [but they accordingly] . . . commenced by an insidious debauching of the public mind; they invented an ingenious sophism, which, if conceded, was followed by perfectly logical steps through all the incidents of the complete destruction of the Union. The sophism itself that any State of the Union may, and therefore lawfully and peaceably, withdraw from the Union without the consent of the Union or of any other State.

With little disguise that the supposed right is to be exercised only for just cause, themselves to be the sole judges of its justice, is too thin to merit any notice within the rebellion. Thus sugar-coated they have been dragging the public mind of these sections for more than thirty years, and until at length they have brought many good men to a willingness to take up arms against the Government the day after some assemblage of men have enacted the farcical pretense of taking their State out of the Union, who could have been brought to no such thing the day before.

Our States have neither more nor less power than that reserved to them in the Union by the Constitution, no one of them ever having been a State out of the Union. The original ones passed into the Union before they cast off their British Colonial dependence . . . Having never been States, either in substance or in name, outside of the Union, whence this magical omnipotence of State rights, asserting a claim of power to lawfully destroy the Union itself?”

(The Popular History of the Civil War, Illustrated, George B. Herbert, F.M. Lupton, 1884, pp. 116-119)

Nov 27, 2014 - Prescient Warnings    No Comments

America's Self-Evident Course in Foreign Policy

President John Adams in his Fourth of July, 1821 address reiterated the foundation-stone of American foreign policy with: “America does not go abroad in search of monsters to destroy. She is the well-wisher to the freedom and independence of all. She is the champion only of her own. She well knows that by once enlisting under other banners than her own, were they even the banners of foreign independence, she would involve herself beyond the power of extrication . . . [and in doing so] She might become the dictatress of the world. She would be no longer the ruler of her own spirit.”

Bernhard Thuersam, Circa1865

 

America’s Self-Evident Course in Foreign Policy

“[President George Washington said]: Put not your trust in allies, especially those who are stronger than you. At worst they will betray or disappoint you; at best they will make you the pawn in their games. Trust instead in the Lord and yourselves in your dealings with aliens, and cast not away the protection conferred by a generous Providence.

The second great tradition of US foreign policy is habitually dubbed “isolationism.” This, despite dogged efforts by some diplomatic historians to instruct us that no such principle ever informed American government, and that the word came into general use only in the 1930s. What brought “isolation” to the consciousness of the American public was the propaganda of navalists like Captain A.T. Mahan, who sought to pin on their anti-imperialist critics a tag that implied they were old-fashioned curmudgeons.

Thus the Washington Post proclaimed at the time of the Spanish-American War that “the policy of isolation is dead,” and the Oxford English Dictionary first made reference to the concept in 1901: “Hence, Isolationist, one who favors or advocates isolation. In US politics, one who thinks the Republic ought to pursue a policy of political isolation.”

The Encyclopaedia Britannica never made “isolation” a rubric, and only after World War II did its articles on diplomacy refer to the phenomenon. Most telling of all, not even the “isolationists” of the 1930s had any use for the term, preferring to call themselves neutralists or nationalists. So, our vaunted tradition of “isolationism” is no tradition at all, but a dirty word that interventionists, especially since Pearl Harbor, hurl at anyone who questions their policies.

Let us dispense with the term altogether and substitute for it a word that really describes the second great tradition in American foreign relations: Unilateralism. It was a natural, even inevitable corollary of the first American tradition, for if the essence of Exceptionalism was liberty at home, the essence of Unilateralism was to be at liberty to make foreign policy independent of the “toils of European ambition.”

Unilateralism never meant that the United States should, or for that matter could, sequester itself or pursue an ostrich-like policy toward all foreign countries. It simply meant, as Hamilton and Jefferson both underscored, that the self-evident course for the United States was to avoid permanent, entangling alliances and to remain neutral in Europe’s wars except when our Liberty – the first hallowed tradition – was at risk.”

(Promised Land, Crusader State, Walter A. McDougall, Houghton-Mifflin, 1997, pp. 39-40)

Nov 26, 2014 - Crimes of War    No Comments

No Relieving the Andersonville Suffering

Failure met the 1863 humanitarian mission of Vice President Alexander H. Stephens, and the overtures of General Lee toward Grant for the exchange of prisoners which would relieve their suffering at Andersonville. President Jefferson Davis himself paroled a delegation of Andersonville prisoners in vain to personally ask Lincoln to intervene.

Bernhard Thuersam, Cicra1865

 

No Relieving the Andersonville Suffering

“I am certainly no admirer of Jefferson Davis or the late Confederacy, but in justice to him and that the truth may be known, I would state that I was a prisoner of war for twelve months, and was in Andersonville when the delegation of prisoners spoken of by Jefferson Davis left there to plead our cause to with the authorities at Washington; and nobody can tell, unless it be a shipwrecked and famished mariner, who sees a vessel approaching and then passing on without rendering aid, what fond hopes were raised, and how hope sickened into despair waiting for the answer that never came.

In my opinion, and that of a good many others, a good part of the responsibility for the horrors of Anderson rests with General U.S. Grant, who refused to make a fair exchange of prisoners.

Henry M. Brennan, Late Private, Second Pennsylvania Cavalry”

(Southern Historical Society Papers, Volume I, page 318)

Andrew Jackson and the Spoils System

Small “r” republican John C. Calhoun of South Carolina predicted the result when political victory became a license for partisan favors to be distributed to base and corrupt party men.

Bernhard Thuersam, Circa1865

 

Andrew Jackson and the Spoils System:

“[For] the first forty years of our history were singularly free from the spoils system, with the coming of Andrew Jackson, “the man of perpetual fury,” all this had been changed. Jackson frankly divided the spoils of political victory with his fellow Democrats and established a precedent which successive administrations, Democrat, Whig and Republican alike, had eagerly followed, till slowly, but with terrible certainty, the partisan conception had grown into a system, generally accepted as an unavoidable incident of popular government.

There had, of course, always been indignant protestants. Calhoun, in 1835, declared:

“So long as the offices were considered as public trusts, to be conferred on the honest, the faithful and capable, for the common good, and not for the benefit or gain of the incumbent or his party, and so long it was the practice of the Government to continue in office those who faithfully performed their duties, its patronage, in point of fact, was limited to the mere power of nominating to accidental vacancies or to newly created offices, and would, of course, exercise but a moderate influence either over the body of the community or over the office holders themselves; but when this practice was reversed – when offices, instead of being considered as public trusts, to be conferred on the deserving, were regarded as the spoils of victory, to be bestowed as rewards for partisan service – it is easy to see the certain, direct and inevitable tendency . . . to convert the entire body of those in office into corrupt and supple instruments of power, and to raise up a host of hungry, greedy and subservient partisans, ready for every service, however base and corrupt.”

(Grover Cleveland, The Man and the Statesman, Volume I, Harper & Brothers, 1923, pp. 121-122)

America's Classical Catalyst

While in Paris Jefferson sent home his design for the Virginia capitol, a building to be “simple and sublime . . . copied from the most precious [mode of ancient] architecture remaining on earth.” He wrote that from “Lyons to Nismes I have been nourished with the remains of Roman grandeur . . . I am immersed in [antiquities from morning to night].” Understanding that modern man stood on the shoulders of giants, men like Jefferson looked to the foundations of Western Civilization for guidance in their experiment in government.

Bernhard Thuersam, Circa1865

 

America’s Classical Catalyst

“We no longer characteristically study the ancient tongues. Greek has disappeared from most public education; Latin has shrunk to a shadow of its importance in the days when the founding fathers read it fluently; and though the vogue of courses in translation and of general education has restored a certain pale of vitality to the Greeks, it has done less for the Romans. For these and other reasons the notion that the classical past has exerted an important influence on the culture of the United States seems to many absurd.

Yet evidence of that influence lies all around us. Many villages, towns and cities have either classical names such as Rome, Troy, Athens, Syracuse, Ithaca, Utica, Alexandria, or Augusta, or names compounded, sometimes uncouthly, out of one or more classical elements, as Thermopolis, Minneapolis, Itasca, or Spotsylvania.

Our streets are sometimes known as Euclid Avenue, Appian Way, Acadia Drive, or Phaeton Road. The names of the States occasionally reveal classicism, as in the cases of Pennsylvania, Virginia, and Georgia.

The American college occupies something called a campus, a word that came into American English in this sense in 1774. Fraternities and sororities display Greek letters standing for words known only to the initiate, as if the Eleusinian mysteries were still operative. Certain categories of students in high school and college are sophomores, juniors and seniors; the first of these Latin derivatives dates (in this country) from 1726, the third to 1651, and the middle term from some period in between.

Constitutionally we are not a democracy but a republic; that is, res publica, a phrase referring to the commonweal, which in the sense of a government by elected representatives came into English in the seventeenth century. The congress meets not in a parliament house . . . but a capitol, a word originally designating a citadel or temple on a hilltop, like the Jupiter Optimus Maximus which stood on the Capitoline Hill in Rome.

The great seal of the United States bears an eagle, a bird suggested by the eagle of the legions, the difference being that the American eagle is a bald eagle and not a Roman one. It clasps and olive branch in one talon, a sheaf of arrows in the other, emblems of peace and war . . . having classical connotations. The figure is surrounded by an enigmatic Latin phrase, E pluribus unum.

Our coinage, largely created by Jefferson, is decimal coinage . . . it was early agreed that our hard money would not show the head of any living president, partly because Roman coins had displayed the heads of deified emperors. The goddess [Liberty] persists . . . she is known as Columbia, but she is always a goddess. She is clad in classical garment; and on her head, or near her on a pole or standard she sometimes clasps, is a Phyrgian cap, worn in Rome by liberated slaves.

That the young nation should have accepted a set of classical coordinates to particularize components of its government and its republican culture is less astonishing than its failure would have been. To western man between the fall of Constantinople (1453) and the fall of Napoleon (1815) the classical past was perpetually a catalytic agent, a dynamic force so wonderful and so elusive that generation after generation of thinkers recast Greece and Rome in their own images.

If the humanists did not literally rediscover antiquity, they remolded it, they energized it, they caused it to shine upon the horizon of European culture with a golden splendor. [This study revealed to them] a world at once timeless and flexible, elusive and permanent, a lost Utopia of the west inhabited by noble beings – Aspasia, Pericles, Marcus Aurelius, Horatius Cato, Cornelia, Caesar, Harmodius, Aristogeiton – men and women capable of creating republics and extending empires, writing tragedies and concocting satires, codifying wisdom and anticipating modernity. They were the wisest and most beautiful of mankind.”

(O Strange New World, Howard Mumford Jones, The Viking Press, 1964, pp. 227-234)

Nov 23, 2014 - Lost Cultures    No Comments

Southern Conception of the Good Life

Author Donald Davidson wrote of the decline of Northern cities committed to progress and the past resistance of Southern cities like Charleston and Savannah to the relentless march of industrial capitalism. But, he observed the ruins all around us, “the ruins of societies no less than the ruins of cities. Over the ruins stream mobs led by creatures no longer really human – creatures who, whether they make shift to pass as educators, planners, editors, commissars, or presidents . . .” lead the way on the path to destruction.

Bernhard Thuersam, Circa1865

 

Southern Conception of the Good Life

“Continuity of family, of family life, and family position – irrespective of economic status – was in fact a great distinction of Charleston among old American cities; for elsewhere that continuity had been generally broken by one cause or another. With this continuity Charleston had a stability that expressed itself in the pattern of its streets and the conservatism of its architecture. The map of Charleston in 1948 was not substantially different from the map of Charleston two centuries before.

If John Stuart, whom George III in 1763 appointed superintendent of Indian affairs in the South, could have returned in 1948 to seek his home, he would have found it at 106 Tradd Street, just where he built it in 1772 – for a brief occupancy, as it happened, since the Revolution ejected him, as a Tory, rather speedily from his new house.

The secret of Charleston’s stability, if it was any secret, was only the old Southern principle that material considerations, however important, are means not ends, and should always be subdued to the ends they are supposed to serve, should never be allowed to dominate, never be mistaken for ends in themselves.

If they are mistaken for ends, they dominate everything, and then you get instability. You get the average modern city, you get New York and Detroit, you get industrial civilization, world wars, Marxist communism, the New Deal.

Historians, noting that the antebellum South was in a sense materialistic, in that it found ways of prospering from the sale of cotton and tobacco, and relied heavily upon slave labor, have had the problem of explaining why that same South developed a chivalrous, courteous, religious, conservative and stable society quite different from that which obtained in the also materialistic, but more industrialized, rational, idealistic, progressive North.

The planters’ “aristocratic” leadership was the result, not the cause, of a general diffusion of standards of judgment that all the South, even the Negro slaves, accepted a basic principle of life. Mr. Francis Butler Simkins, in his book The South Old and New, has taken securer than the average historian when he notes that the South at the outbreak of the Civil War was almost the only true religious society left in the Western world.

That old, religious South set the good life above any material means to life and consistently preferred the kind of material concerns that would least interfere with and best contribute to the good life. Its preferred occupations were agriculture, law, the church and politics – pursuits which develop the whole man rather than the specialist, the free-willed individual rather than the anonymous unit of the organized mass.

[With] reference to material means of existence, such as money, one could clinch the discourse by pointing out the traditional attitude of the Southern Negro toward work and wages. If you paid the Negro twice the normal wage for a day’s work, you did not get more work from him – that is to say, more devotion to work within a given period, with increased production as the result. Not at all.

The Negro simply and ingeniously worked only half as many days or hours as before – and spent the rest of the time in following his conception of the good life: in hunting, dancing, singing, social conversation, eating, religion, and love. This well-known habit of the Negro’s, disconcerting to employers and statisticians, was absolutely correct according to Southern principles.

The Negro, so far as he had not been corrupted into heresy by modern education, was the most traditional of Southerners, the mirror which faithfully and lovingly reflected the traits that Southerners once all but unanimously professed.

That had been the idea in Charleston too. It was what Mr. Simkins in his book, perhaps being misled by his historical predecessors, had called the “country gentleman” idea. But Charleston, which had always been urban, always a town or a city of counting-houses, warehouses, factors, bankers, financial agents, and the like, was not a city of country gentlemen, exactly.

It had agreed with the country gentleman and with others of every sort, including the Negro, on letting the relationship between work, wages and life be determined by the metaphysical judgment indicated above. That was what made Charleston Charleston and not “The Indigo City” or something of the kind.”

(Still Rebels, Still Yankees, and Other Essays, “Some Day in Old Charleston,” Donald Davidson, LSU Press, 1957, pp. 221-224)

 

Nov 23, 2014 - Bringing on the War    No Comments

No Risking Profits for Sectional Harmony

It was the tariff issue which had driven South Carolina to nullification thirty years earlier, and ever since it was Southern pressure in Congress that kept the grasping Yankee at bay. With a tariff increase being one of the major planks in the Republican’s Chicago platform, the South was forced to recalculate the true value of political union with the North.

Bernhard Thuersam, Circa1865

 

No Risking Profits for Sectional Harmony

“At the March [1861] meeting of the New York Chamber of Commerce there was one item that hardly anyone noticed except the merchants. They were considering a proposal to repeal the Federal law giving American shippers a monopoly of the coasting trade and to open this lucrative business to the British on a reciprocal basis. Except to these commercial men the final disposition of the matter seemed to be of small importance during the dramatic weeks of the secession crisis.

And yet nothing illustrated more clearly the real essence of sectionalism and the tendency of Northern compromisers either innocently to deceive themselves or deliberately deceive others.

Conservative New York merchants had spent three months passing resolutions, circulating petitions, and visiting Washington to advance the cause of appeasing the secessionists. Repeatedly they had professed their friendship for the South and their eagerness to defend her rights in the Union.

Now they had an opportunity to give tangible proof of their sincerity, not by the sacrifice of some remote territory to slavery but at the cost of risking their own profits for the sake of sectional harmony. For many years Southerners had protested against the monopoly enjoyed by Northern ship owners in the coasting trade and had charged that it was one of the artificial devices by which the [Southern] States were subjected to Yankee exploitation.

The repeal of the law would reduce the freight charges levied upon the planters by exposing Northern traders to foreign competition. It would have removed one source of Southern complaint.

Nevertheless a special committee of the Chamber of Commerce reported against sharing with Britain “our great and rapidly increasing coasting trade.” Rather, the committee believed, “our interests demand we should cherish this trade, and establish our own system, irrespective of this or other nations.” Ultimately the whole subject was indefinitely postponed.

This decision of the New York merchants was no isolated phenomenon. Throughout the secession winter, the Northern compromisers generally showed great enthusiasm for concessions on matters that seemed to have no direct bearing upon their particular interests, but they displayed an unfeeling obduracy toward concessions on subjects that touched them closely.

In Congress nearly every type of sectional legislation came up for debate; and Northerners, whether radical or conservative, Republican or Democrat, refused to surrender any law which brought special benefits to their constituents. Southerners could cry out against discrimination and Northern tyranny, but Yankee congressmen were unmoved.

As a result, when Congress adjourned, the navigation laws which benefited eastern merchants were still on the statute books. So was the grant of Federal bounty to New England fishermen. Even though an Alabama congressman bitterly called the fishing bounty a device by which Northerners were “permitted to fleece” his constituents, a Southern proposal that it be repealed was defeated.”

(And the War Came, the North and the Secession Crisis of 1861, Kenneth M. Stampp, pp. 159-160)

Nov 23, 2014 - Bringing on the War    No Comments

The War to Save the Republican Party

The young Republican party of 1860 was a polyglot of radical Jacobins and abolitionists, ex-Whigs, Free Soilers, Know Nothings, anti-slavery Democrats, protective tariff demanding Eastern manufacturers, free-trade Western farmers, hardened machine politicians of the North, as well as myriad visionary reformers. A war against the South was seen as the only way to save the party from post-election disintegration.

Bernhard Thuersam, Circa1865

 

The War to Save the Republican Party

“Just as politics had helped determine the outcome of the [sectional] compromise struggle it also played its part, openly or covertly, in shaping the final decision to fight for the Union. Sooner or later the Republicans were obliged to recognize that violence was the logical consequence of their rejection of [compromise with the South]. Some faced that fact realistically from the beginning; others tried to dodge it for a time with a course of “masterful inactivity,” or to disguise it with soothing words like “defense” or the “enforcement of the laws.”

But one thing the Republicans knew for certain: The acceptance of peaceful secession would demolish their party as surely as would the betrayal of its platform.

They realized, as one Democrat predicted, that Southern independence would cause the North to “look upon . . . [Republicans] as the destroyers of the Union of our fathers.” That would arouse “an agitation . . . that would know no rest, day or night, until Black Republicanism . . . should be effectually destroyed.” Accordingly, Republicans fully understood that the Union must be saved to make their future secure.

Some of Lincoln’s followers evidently believed that a war for the Union promised other political benefits. It appeared to many, in fact, as the only program that could hold their organization together. For what other purpose could the diverse elements of Republicanism cooperate?

[Salmon P.] Chase wrote apprehensively that the most dangerous disunion threat he perceived was “the disunion of the Republican party.” No sooner was the election over than many Democrats waited expectantly for the disintegration of their rivals. [A Stephen Douglas supporter noted that] “It is morally impossible for any man . . . to distribute his patronage and shape the policy of his administration as to gratify and keep together such a heterogenous combination of discordant materials as that of which the “Republican” party is composed.”

Here was a solution to the Republican problem: A stand for the Union would certainly bind all the factions together. More, it would provide an appeal which, properly stated, few in the opposition would be able to resist. With that in mind, one Republican urged his political friends to “drop the slavery question . . . & appeal to the national feeling of the North” so that Democrats would be “swayed to our side.” Republicanism and loyalty were soon to become synonymous.

It is impossible to determine precisely how prominent the political motive was in the calculations of Republican leaders. Simply to prove that the Civil War saved their party from disintegration, as it may well have done, would not be to prove that Republicans deliberately started the war for that purpose. Yet the evidence is conclusive that politics was at least one factor, and often a surprisingly conscious one, which directed some of Lincoln’s friends toward war.”

(And the War Came, the North and the Secession Crisis of 1861, Kenneth M. Stampp, pp. 205-208)

Nov 23, 2014 - From Africa to America    No Comments

The North's Bloody Shirt of Imperialism

A chief advisor to Theodore Roosevelt regarding federal patronage for black Republicans, Booker T. Washington gained great influence with Negro newspapers by guiding placement of white business advertising to them. He and those he ensconced in federal jobs “wrote Republican propaganda and placed Republican (paid of course) advertisements in the Negro press during election campaigns.”

Bernhard Thuersam, Circa1865

 

The North’s Bloody Shirt of Imperialism

“Washington believed that Negroes belonged on the land rather than in cities, in the South rather than in the North. Now he called upon Negroes to “cast down your bucket where you are.” Southern whites, he said, would find his people “the most patient, faithful, law-abiding, and unresentful people that the world has ever seen.” Thus he seemed to endorse the doctrine of “separate but equal.” The next year the Supreme Court endorsed it too.

For three decades the ardor of the North for rights of Negroes had been waning. The Republicans no longer needed Southern Negro votes to win the Presidency.

And imperialist sentiment helped to swing Northerners into the anti-Negro camp. “If the stronger and cleverer race is free to impose its will upon “new-caught, sullen peoples’ on the other side of the globe, why not in South Carolina and Mississippi,” asked the Atlantic Monthly. Of the Northern reaction to Southern disenfranchisement of Negroes, the New York Times commented on 10 May 1900: “The necessity of it under the supreme law of preservation is candidly recognized.”

“No Republican leader, not even Governor Roosevelt,” exulted Senator Ben Tillman, “will now dare to wave the bloody shirt and preach a crusade against the [South] . . . The North has a bloody shirt of its own. Many thousands of them have been made into shrouds for murdered Filipinos, done to death because they were fighting for liberty.”

(Age of Excess, The United States from 1877 to 1914, Ray Ginger, MacMillan and Company, 1965, pp. 236-237)

Nov 23, 2014 - Indians and the West    No Comments

Trading Guaranteed Indian Land for Rations

By 1875 the remaining sovereign Indian tribes were decimated by the relentless hordes of army soldiers; loss of food and shelter, and kept constantly on the move and in fear of surprise attacks, they ultimately preferred the detestable reservation life to cold and hunger. Sherman and Sheridan’s total-war strategy against the American Indian had been validated.

Bernhard Thuersam, Circa1865

 

Trading Guaranteed Indian Land for Rations

“The national stage of the United States in 1877 held a great variety of actors and actions. The values of the Indians opposed the values of white men. The purposes of farmer and banker, of factory worker and industrialist, of railroad president and merchant, often clashed. [This era saw] industrial bureaucracies such as Standard Oil [clash with] the hunting cultures of some Indians.

Crazy Horse was a great war chief of the Ogala Sioux. About 35 years old in 1877, he had been the leader of the war party in Wyoming in 1866 that left behind the corpses of Captain William Fetterman and 80 other soldiers. Through the next decade he fought white troops, down to that glorious day in June 1876 when he helped to wipe out the entire detachment of Colonel Custer.

Most of the Sioux were already in government agencies, but not Crazy Horse. After the Battle of the Little Big Horn he and his lodges went to the Black Hills, sacred to the Sioux. Then to the Tongue River, where several couriers from the government came to urge them to lay down their arms. At noon on 5 May 1877 Crazy Horse rode into the Red Cloud agency in Nebraska with 1,100 former hostiles, including 300 warriors. They had only 117 guns.

Even the agency Indians were wary of the army. The Federal government had recently decreed that no more rations would be given to them until they agreed to surrender much of their land including the Black Hills region, even though it had been guaranteed to them in perpetuity by a treaty of 1868. They also had been given the choice of removing to the Missouri River or of going to the strange Indian Territory (Oklahoma).

Crazy Horse brooded. Rumors held that he planned to flee with his warriors. Spies were set on him. His words were distorted in translation. On 4 September a large military force and some agency chiefs started from nearby Fort Robinson [and taken there after capture]. Entering a guardroom there the next day with some other chiefs, he drew a knife from his clothing [and] Crazy Horse was bayoneted in the stomach [and] died that night in the camp hospital.

Another chief, his hand on the breast of Crazy Horse, said: “It is good; he has looked for death.”

An era had died. With the suppression of the Nez Perce, the last of the great Indian wars had been fought. Instead of hostile Indians streaming across the plains, grasshoppers came, across Dakota Territory, Kansas, Nebraska, south to Texas, eastward to Missouri, north to Minnesota. In 1874, and 1875, and 1876, and 1877, when the crops were half grown. The cumulative weight of hordes of grasshoppers broke the limbs form trees [and] they ate everything [and] mowed crops to the ground. Against them there was no defense.”

(Age of Excess, The United States from 1877 to 1914, Ray Ginger, MacMillan and Company, 1965, pp. 3-5)