Circa1865

The author below points out that all of Jefferson Davis’ Congressional speeches featured a “strong and outspoken national feeling,” while New England politicians whipped up sectional animosity at every turn. This was seen as well in the war with Mexico as Davis spoke often of the national devotion and heroism of American soldiers in that conflict, though a prominent Northern politician bespoke for the American army, “a welcome with bloody hands to hospitable graves.” Massachusetts refused military honors to Captain George Lincoln, killed at Buena Vista and son of an ex-governor of that State.

Bernhard Thuersam, www.Circa1865.com

Jefferson Davis, Ardent Unionist

“On the 29^th of December [1845], Mr. Davis spoke in a very earnest and impressive manner upon Native Americanism, which he strongly opposed . . . in opposition to [federal] appropriations for improvement of rivers and harbors; upon the Oregon question, and in favor of a resolution of thanks to General [Zachary] Taylor and his army.

On February 6, 1846, the House [of Representatives] . . . having under consideration the joint resolution of notice to the British Government concerning the abrogation of the Convention . . . respecting the territory of Oregon, [was addressed by Mr. Davis]:

“Sir, why has the south been assailed in this discussion? Has it been with the hope of sowing dissentions between us and our Western friends? Thus far, I think, it has failed. Why the frequent reference to the conduct of the South on the Texas question?

Sir, those who have made reflections on the South as having sustained Texas annexation from sectional views have been of those who opposed that great measure and are most eager for this. The suspicion is but natural in them.

But, sir, let me tell them that this doctrine of political balance between different portions of the Union is not Southern doctrine. We, sir, advocated the annexation of Texas from high national considerations. Nor sir, do we wish to divide the territory of Oregon; we would preserve it for the extension of our Union. It is, as the representative of a high-spirited and patriotic people, that I am called on to resist this war clamor.

[If war with Britain ensues] . . . Mississippi will come. And whether the question be one of Northern or Southern, of Eastern or Western aggression, we will not stop to count the cost, but act as becomes the descendants of those who, in the war of the Revolution, engaged in unequal strife to aid our brethren of the North in redressing their injuries . . .

With many of the officers now serving on the Rio Grande he had enjoyed a personal acquaintance, and hesitated not to say that all which skill, and courage, and patriotism could perform, [and] might be expected from them.

“Those soldiers, to whom so many [in New England] have applied depreciatory epithets, upon whom it has been so often said no reliance could be placed, they too will be found, in every emergency renewing such feats as have recently graced our arms, bearing the American flag to honorable triumphs, or falling beneath its folds, as devotees to our common cause, to die a soldier’s death.”

(The Life of Jefferson Davis, Frank H. Alfriend, National Publishing Co., 1868, excerpts, pp. 38-40; 45-46)

Apparently missing the brutal industrial slavery that flourished among them, New England abolitionists, “looking about with an eye long-trained to detect sinners,” began a moral crusade against the aristocrats of the American South who they imagined were mistreating their own laborers. All the ills of Northern society, social, agricultural and financial, were found to originate with the evil slaveholders.

Bernhard Thuersam, www.Circa1865.com

New England’s Industrial Slaves

“[The] first significant result of the coming of finance-industrial capitalism to [New England] in the years between 1815 and 1844, was the rise of a new and powerful group of business leaders, and the creation of a new and uniquely dependent body of workers.

A decline in commerce made capital available and scattered cotton mills about wherever water power could be found. Profits soared. Successful groups . . . bought up power sites, built machine shops, laid out and built whole factory towns, speculated in lands, projected canals and railroads, and found use for their surplus capital in banking and insurance.

[The Northern merchants] harsh old Calvinistic beliefs gave way to more rational and dignified ones, and their political needs found expression in the conservative doctrines of the Whig party. A new aristocracy of growing wealth and power had come into being.

The young folks who came down from the country to work in the mills soon learned that their move meant . . . Long hours . . . in a poorly ventilated, lint-filled room spent at a single task . . . They also learned that bitter competition between factories in period of depression meant longer hours, more spindles to tend, and reduced wages. To protest or to strike brought lockouts and black lists. By 1844 most New England girls had chosen the latter course, and French Canadian and Irish girls had taken their places.

Workers looked “round them upon the princely palaces and gaudy equipages of the rich” who consumed the fruits of the poor man’s labor without adding to “the common stock a grain of wheat or a blade of grass.”

And when the right to organize was denied by the courts, workers solemnly proclaimed that “the freemen of the North are now on a level with the slaves of the South, with no other privilege than laboring, that drones may fatten on your life blood.”

Sympathy for the workers was [intense]. “There is not a State’s prison or house of correction in New England where the hours of labor are so long, the hours for meals so short, and the ventilation so neglected as in the cotton mills with which I am acquainted,” wrote Dr. Josiah C. Curtis in his report to the American Medical Association.

“Where is the humanity,” asked another. “It is swallowed up in gain – for the almighty dollar, and for this, poor girls are enslaved and kept in a state little better than machinery, [but when they become unable to work they] are laid to one side and new [human] machinery procured.”

And what became of the girl who was laid aside? The Daily Democrat tells us that “while those who reaped the profits” dropped “their heads on the cologne-scented handkerchiefs on prayer and thanksgiving every Sabbath day,” the poor mill-girl came “to Boston to die in the brothel.”

“ . . . At the North, the master has a lash more potent than the whipthong to stimulate the energies of his white slaves: fear of want.” And because the Northern worker did not see his chains, he was none the less a slave.

As one man put it: “When capital has gotten thirteen hours of labor daily out of a being it can get nothing more. It would be a very poor speculation in an industrial point of view to own the [laborers], for the trouble and expense of providing for times of sickness and old-age would more than counterbalance the difference between the price of wages and the expense of boarding and clothing . . . “

“Wages,” added Orestes Brownson, “is a cunning device of the devil for the benefit of the tender conscience, who would retain all the advantages of the slave system, without the expense, trouble and odium of being slaveholders.”

(The Civil War in the Making, Avery O. Craven, LSU Press, 1959, excerpts, pp. 9-16)

Well before African slaves populated the American South in any number, New England’s Puritans were enslaving the Indian tribes whose lands they appropriated. Also, the closed society of New England did not welcome non-Puritans, white, red or black, and once the slave’s labor was done they could be sold for profit and to labor elsewhere. This may offer a clue to New England’s future sweeping itself clean of the slave trade they had nourished and profited from, and blame the institution on the American South.

Bernhard Thuersam, www.Circa1865.com

“Strangers” and New England Slave Property

“Slavery began in New England during the first years of settlement in Massachusetts, and thus, the Puritans learned how to be slave owners immediately on arrival. As white New Englanders conquered their new settlements, they enslaved Native American populations both to control them and to draw on them for labor. Although John Winthrop did not immediately see Indians as slaves, it dawned on him quickly that they could be.

Winthrop recorded requests for Native American slaves both locally and abroad in Bermuda. Wars with the Narragansett and Pequot tribes garnered large numbers of slaves. The trading of Indian slaves abroad brought African slaves to Massachusetts shores. In 1645, Emanuel Downing, John Winthrop’s brother-in-law and a barrister, welcomed a trade of Pequot slaves for African slaves.

However, the enslavement of American Indians had a different tenor than the enslavement of Africans. The indigenous slaves represented an enemy, a conquered people, and a grave threat to [Puritan] society. African slaves represented a trade transaction, laborers without strings attached. Moreover, Indian slaves . . . served as collateral with which to negotiate with Native leaders. Further [Puritan] colonists could expel troublesome Native slaves out of the colony, or they could just control them as slave property.

[In] Massachusetts first legal code, the 1641 Body of Liberties . . . outlawed slavery among the Puritans. However, the exceptions of strangers (foreigners who lacked protection from the king) and war prisoners gave an opening to enslave other human beings.

The exception in the case of war prisoners gave the colonists direct permission to enslave Indians . . . such as in the Pequot war they had just concluded. Conveniently the slave trade had already begun to spread strangers throughout the Atlantic world.

[Most] Puritans sought a homogenous society that made any kind of stranger feel unwelcome [and] Puritans’ efforts to expunge untrustworthy members with white skin were legendary. Men and women from other cultures with different skin tones posed a more complicated dilemma. The cultural differences of Africans and Native Americans automatically made them undesirable additions to the closed Puritan societies.

As King Philip’s War drew to an end in 1678 . . . [it had] brought in a huge number of [Indian] slaves. Hoping to socialize Indian children, Plymouth’s council of war forced them to apprentice in white families. The council sold hundreds more Indians to Spain, Jamaica, and the Wine Islands.”

(Tyrannicide, Forging an American Law of Slavery in Revolutionary South Carolina and Massachusetts, Emily Blanck, UGA Press, 2014, excerpts, pp. 12-14)

Indian and African slavery was a primary factor in the development of New England commercial economic prosperity, “the key dynamic force,” as colonial historian Bernard Bailyn wrote. He added that “Only a few New England merchants actually engaged in the [transatlantic] slave trade, but all of them profited by it, lived off it.” With the influx of African slaves into Puritan society, laws and codes had to be developed to cope with the “strangers.”

Bernhard Thuersam, www.Circa1865.com

Jim Crow’s New England Origins

“The rapid rise in the number of slaves at the dawn of the eighteenth century caused Massachusetts leaders to take action. Spiritually, slavery proved an obstacle for the local ministers, as some congregants began to question whether a Christian should own another Christian.

In 1693, Cotton Mather took on the challenge of Christianizing the heathen population without ending enslavement. In his 1701 pamphlet, The Negro Christianized, Mather assured nervous masters that conversion did not free the slave. Mather’s vision of slavery . . . idealized the relationship between master and enslaved . . . [and] promised that if owners mistreated their slaves “the Sword of Justice” would sweep through the colony.

In 1701, Boston, which had the largest slave population in the colony, began passing municipal laws aimed at setting standard limits on slave behavior . . . They could not drink alcohol, start fires, or assemble. So as to not hamper slave owners’ profits of property rights, slaves were whipped rather than imprisoned, a punishment that few whites suffered in the early eighteenth century.

As slaves became more numerous . . . the colony of Massachusetts responded in similar fashion to Boston by passing legislation to control the behavior of African slaves. The legislature feared that a “turbulent temper in spirit” would grow into “an opposition to all government and order.” The law targeted assemblies at night, begging, and starting fires. In the eyes of the legislators, blacks, free and enslaved, posed the greatest threat to the good order of society.

Having children was also difficult for enslaved women from New England. Masters found childbirth inconvenient and actively discouraged it, which contributed to the low birth rate among African Americans in Massachusetts.”

(Tyrannicide, Forging an American Law of Slavery in Revolutionary South Carolina and Massachusetts, Emily Blanck, UGA Press, 2014, excerpts, pp. 15-16)

The scale of New England trade to the West Indian sugar plantations was nothing short of astonishing, with nearly 80 percent of all overseas exports supporting slave-labor sugar production. By this time as well, the Narragansett region of Rhode Island and neighboring Connecticut both developed their own plantation systems employing African slaves as forced labor.

Bernhard Thuersam, www.Circa1865.com

Slaves Doing the Business of New England

“At the same time that John Winthrop left England to establish his city on the hill, another group of Puritans left England for the Caribbean. While the New England colonists shipped beaver pelts, codfish, and timber back across the Atlantic, the West Indies group ended up on Providence Island raising tobacco and cotton, using slave labor.

Europeans . . . prized sugar [that was slave-produced in the West Indies]. The crop roared its way across the Atlantic like an agricultural hurricane. It denuded islands of their forests and siphoned hundreds of thousands of Africans into slavery to feed a boundless, addicted market.

Between 1640 and 1650, English ships delivered nearly 19,000 Africans to work the fields in Barbados. By 1700, the cumulative total had reached 134,000. The pattern was repeated on other islands. Jamaica, barely populated when the English invaded it in 1655, had absorbed 85,000 African slaves by 1700. The Leeward Islands, including Antigua, took 44,000.

That same year a Boston ship made one of the earliest known New England slave voyages to Africa, delivering its cargo to Barbados. The Puritans thought about using captive labor for themselves. In 1645, Emanuel Downing, John Winthrop’s brother-in-law, advised Winthrop: “I do not see how we can thrive until we get a stock of slaves sufficient to do all our business.”

Although residents of New England and Middle Atlantic States owned slaves and trafficked in slaves, they profited more from feeding the increasingly large numbers of Africans in the West Indies and providing the materials to operate the sugar plantations and mills.

The flow of commerce between America, Africa and the West Indies entered history as the Triangle Trade. In its classic shape, Northern colonies sent food, livestock, and wood (especially for barrels) to West Indian sugar plantations, where enslaved Africans harvested the cane that fed the refining mills.

Sugar, and its by-product molasses, was then shipped back North, usually in barrels made of New England wood and sometimes accompanied by slaves. Finally, scores of Northern distilleries turned the molasses into rum to trade in Africa for new slaves, who were, in turn, shipped to the sugar plantations.”

(Complicity: How the North Promoted, Prolonged, Profited from Slavery, Farrow, Lang, Frank, Ballantine Books, 2006, excerpts, pp. 46-49)

The words “disunion” and “civil war” were heard in the halls of Congress in early 1819 as Representative James Tallmadge of New York introduced his amendment to restrict slavery in the proposed State of Missouri. Though Tallmadge thought the action would help end slavery within a generation, Howell Cobb of Georgia said he had kindled a fire “which only seas of blood could extinguish.” The Missouri Compromise of 1820 did not include the amendment, but did prohibit slavery above the 36-30 parallel of the Louisiana Purchase, the southern boundary of Missouri.

Bernhard Thuersam, www.Circa1865.com

Origins of the Conflict: The Tallmadge Amendment

“In 1812 the Territory of Orleans became the State of Louisiana, but meantime the District of Louisiana had been repeatedly reorganized [and by 1819] . . . the population of Missouri closely approximated sixty thousand which, according to precedents set in the Old Northwest, made a territory eligible for Statehood.

Successive Missouri legislatures petitioned Congress on the subject, and in 1819 the House Committee on Territories reported favorably a bill enabling Missouri . . . to draw up a constitution and make ready for Statehood.

It was at this juncture that Representative James Tallmadge of New York raised the question of setting limits to the expansion of slavery in the Louisiana Purchase. He proposed to amend the bill reported from committee by providing that the further introduction of slavery into Missouri should be forbidden, and that all children born of slave parents after the admission of the State should be free upon reaching the age of twenty-five years.

Until the introduction of the Tallmadge amendment, the slavery question had played little part in national politics. The problem of how slaves should be counted when apportioning representatives in Congress or assessing direct taxes on the States had been satisfactorily settled in the federal convention by the three-fifths compromise. Also, an earlier Congress had exercised its constitutional authority to pass a fugitive slave act, and the administration of this measure had so far provoked little criticism.

Moreover, slavery had long been regarded as a dying institution. The founders of the American nation had almost unanimously so considered it, Southerners no less than Northerners. Many of them were eager to speed the day when slavery should cease to exist throughout the whole country.

Washington emancipated his slaves by his will; Alexander Hamilton and Benjamin Franklin were prominent in the work of emancipation societies; Thomas Jefferson’s anti-slavery views were written into the Northwest Ordinance of 1787. Almost by common consent the slave trade was forbidden in 1808, the earliest possible date under the Constitution.

Hostility to slavery during these early days of the republic was firmly grounded on the fact that the institution had ceased to be economically profitable. For this reason, even before the American Revolution, many of the colonies would have taken some anti slavery action had not the British government been so insistent on protecting the profits of British merchants engaged in the slave trade.

As soon as independence became a fact, one State after another took action against slavery . . . [but] the chief obstacle to abolition in the South, where slaves were far more numerous than in the North, was the perplexity felt about what to do with the freed slaves, but Southern emancipation societies were deeply concerned about this problem and were hopeful of finding a solution.

The discovery that cotton could be grown profitably by means of slave labor [with the cotton gin of Massachusetts inventor Eli Whitney, and] served to revive the institution of slavery just at the time when it had seemed destined to disappear.

(The Federal Union, History of the United States to 1865, John D. Hicks, Houghton Mifflin, 1948, excerpts, pp. 354-356)

Though not alone in suspicions regarding the new federal agent in Washington, even North Carolina’s Federalists were surprised by Hamilton’s centralizing plans under the new Constitution. What they observed was a steady encroachment of powers assumed by that agent to the detriment of the States who considered themselves sovereign, not the agent.

Bernhard Thuersam, www.Circa1865.com

North Carolinians Wary of a National Government

“North Carolina accepted the federal Constitution more or less on faith yet with great confidence that the pending Bill of Rights would protect her and her people from the rash actions of a government that was remote from local control.

Her uncertainty grew out of long years of experience with an even more remote power in London, but the anticipated guarantee of the same rights that were mentioned in the Declaration of Rights in her own State constitution was assuring enough that she was willing at least to give the new government a trial.

Federalism flourished briefly even in North Carolina. Both senators and three of the five congressmen that she sent to the second session of the first national Congress were Federalists. When they took their seats, they discovered that Alexander Hamilton’s program to form a strong national government was being discussed. This was not to their liking nor, they reasoned, would it be to their constituent’s.

Hamilton’s plan to centralize power in the hands of the federal government distressed them, and they were disturbed by the tendency of the Federalist party to support a loose interpretation of the provisions of the Constitution. Such a policy would place more power in the hands of national officials than North Carolinians thought necessary or desirable.

Reaction against Federalism was demonstrated in the State by the refusal of members of the House of Commons in 1790 to take an oath to support the federal Constitution. The legislature also passed a vote of thanks to a State court of equity for refusing to obey a writ of the federal district court ordering the transfer of a case from State to federal jurisdiction.

Since United States senators were elected by the General Assembly, that body also undertook to instruct the senators in their duties as the State’s representatives. The State legislature clearly distrusted and feared the federal government. North Carolinians had a long tradition of resenting and even rejecting orders issued by outsiders, and they regarded the threat of federal directives as potentially just as oppressive as any that had come from England during the colonial period.

Even James Iredell, whose appointment to the Supreme Court by Washington in 1790 was a source of pride to the State, quickly became suspicious of the growing power of the national government.

He pointed out that the course the government appeared to be taking was not one that he had anticipated in 1788 or 1789. Justice Iredell’s dissenting opinion in 1794 in the case of Chisholm v. Georgia took issue with his Federalist colleagues who held that a citizen of one State could sue another State in federal court.

Iredell maintained that each State was still sovereign as to all powers that it had not delegated to the federal government, and he described the federal Constitution as a compact between sovereign States. Iredell’s view was widely hailed throughout the young nation, and it led to the adoption of the Eleventh Amendment depriving federal courts of jurisdiction in cases against a State by a citizen of another State.”

(North Carolina, A History: A Bicentennial History, William S. Powell, W.W. Norton, 1977, pp. 93-94)

Below, Jefferson anticpates the constitutional crisis of the late 1850s and the need for the States to “arrest the march of government” which had been threatening its creators with military action since the days of Andrew Jackson. As he instructs, the solution to the crisis was a convening of the States to modify their agreement, not the agent warring upon a free people.

Bernhard Thuersam, www.Circa1865.com

Return to Original Principles

“The [Supreme Court] judges are practicing on the Constitution by inferences, analogies, and sophisms, as they would on an ordinary law. They do not seem aware that it is not even a constitution, formed by a single authority, and subject to a single superintendence and control; but that it is a compact of many independent powers, every single one of which claims an equal right to understand it, and to require its observance.

However strong the cord of compact may be, there is a point of tension at which it will break. A few such doctrinal decisions . . . may induce [two or three large States] to join in arresting the march of government, and in arousing the co-States to pay some attention to what is passing, to bring back the compact to its original principles, or to modify it legitimately by the express consent of the parties themselves, and not by the usurpation of their created agents.

They imagine they can lead us into a consolidated government, while their road leads directly to its dissolution. (Jefferson to Edward Livingston, 1825; The Jefferson Cyclopedia, Funk & Wagnalls, 1900, page 191)

Jefferson wrote that slavery was a cancer that must be gotten rid of, and believed that philosophy was gaining ground on selfishness. “If this [slavery] can be rooted out and our land filled with freemen, union preserved and the spirit of liberty maintained and cherished I think in 25 or 20 years we shall have nothing to fear from the rest of the world [condemning slavery in America].” Jefferson knew, as did all the Framers, that the British colonial labor system had burdened America with this deplorable cancer to be dealt with.

Bernhard Thuersam, www.Circa1865.com

Jefferson Seeks a Solution to Slavery

“From what fund are these expenses [for repatriating the Negro to Africa] to be furnished? Why not from that of the lands which have been ceded by the very States now needing this relief? And ceded on no consideration, for the most part, but that of the general good of the whole.

These cessions already constitute one-fourth of the States of the Union. It may be said that these lands have been sold; are now the property of the citizens composing those States; and the money long ago received and expended.

But an equivalent of lands in the territories since acquired may be appropriated to that object, or so much, at least, as may be sufficient; and the object, although more important to the slave States, is highly so to the others also, if they were serious in their arguments on the Missouri question.

The slave States, too, if more interested, would also contribute more by their gratuitous liberation, thus taking on themselves alone the first and heaviest item of expense.”

(Thomas Jefferson to Jared Sparks, 1824; The Jeffersonian Cyclopedia, Funk & Wagnalls, 1900. pp. 154-155)

The colonies North and South before the Revolution had little in common other than being transplanted Britons; Southern troops were there to help the North in the war it initiated over trade and taxes. The model of American statesmanship was the Southern planter-aristocrat until the arrival of Andrew Jackson – seen as the product of the ragged edges of British civilization. Such a product, also, was Abraham Lincoln.

Bernhard Thuersam, www.Circa1865.com

North and South Before the Alien Tide

“New Englanders at all stages in the history of the country have busied themselves so actively with advertising in print their part in the making of America; the compact circle of New England authors before the war managed so effectively to enhance each other’s reputations by piling criticism on authorship and authorship on criticism again; that most foreigners and many busty Americans have absorbed the notion that American character is a New England product, and “culture” a plant nourished solely in that region.

This idea has been reinforced by the assiduity of New Englanders since the war, in working over their material, in composing voluminous biographies, appreciations, memoirs, poems, critiques, histories, about every New Englander whoever wrote a book, or, indeed, did anything out of the ordinary.

As a matter of fact, what is called the Puritan influence, what is fathered on the New England conscience, is not essentially Puritan at all; it is British seriousness, aggravated by a hand-to-hand conflict with a new country, and th4e responsibility for it is shared about equally by Massachusetts and Virginia.

The truth is, that so long as America was distinctly a nation of transplanted Britons, the New England conscience, so-called, was a common heritage of all. It is only since the flood of alien blood has swamped the country and diluted the original strain that this conscience has ceased to be the common standard, however modified as to particular judgments by differences in the conditions to be faced.

In New England proper at one time, for instance, it approved capital punishment for witches, promoted piracy and drew sustenance from the [transatlantic] slave traffic.

In the South, at another period, it sanctioned the duel and the holding of the involuntary black man in bondage. At the present time, because the white population of the South is still is of predominantly British descent, because the alien has not swarmed over the land and diluted the original stock, the last stronghold of New England conscience is actually below Mason and Dixon’s line, with its citadel in Richmond, Va.

The thing survives, in spots, in New England also, but only in little pools and back waters not yet reached by the tide. Even the presence of the Negro, with his stone-age morals, has not sufficed to destroy it in the South – though it has, of course, modified it – for the Negro stands outside the stream.

In the first place, then, the Briton in the South, even if he were not descended from the landed gentry, a special breed of masters of other men in the old country, presently developed for himself a special breed of masters of men by reason of his training on the plantation where he ruled over many. At the same time he gained a boldness, and initiative, an adaptability quite foreign to the stay-at-home Briton. For he had to rule over an alien and barbaric people in a new and unformed country strange to him and to them.”

(Contributions of the South to the Character and Culture of the North, H.I. Brock; History of the Literary and Intellectual Life of the Southern States, Volume VII, Samuel Chiles Mitchell, editor, Southern Publication Society, 1909, pp. 269-271)