Circa1865

French priests increased their efforts to penetrate Korea in the 1830s and were executed for violating Korean law, and Koreans learned that foreign fleets would be sent to enforce the work of the Vatican. More Catholics were executed, and when the French threatened to mount a punitive expedition, Koreans found it incomprehensible: “they told the French that they would understand perfectly the execution of their own nationals in France, should they try to disseminate Korean views there.”

Bernhard Thuersam, www.circa1865.org

The General Sherman Destroyed

“The United States also tried its hand at opening up Korea in 1866, when the merchant schooner General Sherman sailed up the Taedong River toward P’yongyang. A heavily armed ship with a mixed crew of Americans, British and Chinese, it received the message that it was not just Christianity that contravened Korean law but also foreign commerce.

Undaunted, the General Sherman forged ahead. Shortly a hostile crowd gathered on the shore, into which the frightened sailors unloaded their muskets. After that volley the provincial governor, a much respected and temperate official named Pak Kyu-su (who later negotiated the first treaty with Japan), ordered the General Sherman destroyed. The tide obliging receded, grounding the vessel. The Koreans killed all its crew in battle and burned the ship – unwittingly taking revenge for an Atlanta that could not.

It was a dastardly act, the authorities in Washington declared; what an outrageous affront to a peaceable bunch of people who just happened to be sailing a man-o-war up the river to P’yongyang! None other than Secretary of State William Seward, architect of westward expansion, proposed a joint expedition with the French to punish the Koreans . . . But it did not happen until 1871. By then the US government had decided to open Korea’s ports by force . . .

In this famed “Little War with the Heathen,” as the New York Herald called it, the American Asiatic Squadron . . . steamed through the straits near [Kangwha], where it took fire from newly cast Korean cannons. Marines hit the beaches at Kangwha and sought to capture several Korean forts. In the end about 650 Koreans [who battled ferociously] died [but after] some desultory and fruitless negotiations, the Americans withdrew.

The “Little War with the Heathen” was little noted nor long remembered in the United States, but [there exists] the stone monument that marks the spot where the General Sherman burned. It is not far from Kim Il Sung’s birthplace . . . and Koreans of that era thought that their staunch moral virtue had sent the foreigners packing, even if their weapons were technologically backward.”

(Korea’s Place in the Sun, A Modern History, Bruce Cummings, W.W. Norton Company, 1997, pg. 96-97)

After Buchanan’s failed Star of the West mission to resupply Fort Sumter in early January, 1861, Lincoln attempted the same in early April while promising to maintain the peaceful status quo. Judge John A. Campbell was a respected Supreme Court Justice who tried honestly to facilitate a peaceful settlement between North and South, but was deceived by those leading the war party of the North. Unionists North and South advised Lincoln to abandon Sumter to avoid a conflict between Americans.

Bernhard Thuersam, www.circa1865.org

Deception Leads to War

“Judge Campbell to the President of the Confederate States.

Montgomery, Alabama, May 7, 1861

Sir:  I submit to you two letters that were addressed by me to the Hon. W. H. Seward, Secretary of State of the United States, that contain an explanation of the nature and result of an intervention by me in the intercourse of the commissioners of the Confederate States with that officer.

I considered that I could perform no duty in which the entire American people, whether of the Federal Union or of the Confederate States, were more interested than that of promoting the counsels and the policy that had for their object the preservation of peace. This motive dictated my intervention.

Besides the interview referred to in these letters, I informed the Assistant Secretary of State of the United States (not being able to see the Secretary) on the 11th April, ultimo, of the existence of a telegram of that date, from General Beauregard to the commissioners, in which he informed the commissioners that he had demanded the evacuation of Sumter, and if refused he would proceed to reduce it.

On the same day, I had been told that President Lincoln had said that none of the vessels sent to Charleston were war vessels, and that force was not to be used in the attempt to resupply the Fort. I had no means of testing the accuracy of this information; but offered that if the information was accurate, I would send a telegram to the authorities at Charleston, and it might prevent the disastrous consequences of a collision at that fort between the opposing forces. It was the last effort that I would make to avert the calamities of war.

The Assistant Secretary promised to give the matter attention, but I had no other intercourse with him or any other person on the subject, nor have I had any reply to the letters submitted to you.

Very respectfully,

John A. Campbell

To: General Davis, President of the Confederate States”

(Messages and Papers of the Confederacy, James D. Richardson, US Publishing Company, 1906, Volume I, pp. 97-98)

Salmon P. Chase seemed not aware that as defined in the United States Constitution only States themselves can establish the privilege of suffrage, not the agent created by the States. That same Constitution holds that treason can only be committed against a State, by waging war against it or adhering to its enemies, which is precisely what Chase and his revolutionary cohorts were engaged in. Secession was a valid act in 1861, and equally as valid as that in 1776.

Bernhard Thuersam, www.circa1865.org

Chase’s Loyal and Disloyal Americans

“Salmon P. Chase . . . emerged as an early advocate of self-determination as the best solution to disorder in the South. Throughout the war, Chase argued that the federal government’s policy toward the rebellious South should be based on the principle that “the loyal citizens of a State constitute a State.” He defined as loyal those “who desire the suppression of the rebellion, and consent to the means which the government found necessary for its suppression.”

Loyal citizens included virtually all of the black population together with those whites who accepted emancipation and Negro suffrage. Chase thought it was vital that the federal government make “no distinctions between colored and white loyalists,” and he attributed the shortcomings of Lincoln’s efforts in Louisiana, where Chase believed “the old secession element is rapidly gaining the ascendancy,” to the exclusion of blacks from the ballot.

Chase believed that universal suffrage, incorporating the principle of equal suffrage for blacks, would provide the foundation necessary for universal amnesty and for the final reconciliation of North and South. Touring the South in May 1865, Chase wrote to Secretary of War Stanton that “universal suffrage is essential to thorough pacification.” Most important, he believed, “the white population will acquiesce in this policy without serious opposition if it is clearly announced, & firmly but kindly pursued.”

Like all reformers, Chase accepted the necessity of a period of military reconstruction and, indeed, insisted as chief justice that “military rule must be supreme” until civil order and civil law could be fully and safely restored. Similarly . . . Chase stood with most reformers in opposing [Gerrit] Smith’s dictum that the rebels loyalty to the de facto Confederate government could not be distinguished morally from unionist loyalty to the federal government. “If the rebels waging war against the government are not traitors, Chase responded, “secession was a valid act; and our war was one of conquest.”

(Morality and Utility in American Antislavery Reform, Louis S. Gerteis, UNC Press, 1987, pp. 198-199)

By ignoring the Constitution and allowing psychobabble to guide their decision, nine robed men on the Supreme Court in May of 1954 arbitrarily swept aside the legal precedents of generations of Americans from the Founders forward. This Court unconstitutionally legislated from the bench and all congressmen who allowed this to occur should have been impeached for treason. The 1960 source cited below was dedicated to David Lawrence, editor of the US News and World Report, “who befriended the South by telling the truth to the nation.”

Bernhard Thuersam, www.circa1865.org

Broken Family Units and Legislating from the Bench

“In his sympathetic study of the [American] Negro, Dr. [Eli] Ginsberg [of Columbia University] includes this observation:

“The family structure of Negroes has long been subjected to serious stresses and strains. Moreover, a disproportionately large number of young Negroes are brought up in homes which the father has deserted or in other situations has where major responsibility for the continuance of the family unit centers around the mother and her relatives. According to the 1950 Census, over one-third of the Negro women who had ever been married were no longer married and no longer living with their husbands . . .”

Further proof of this chronic family disruption among Negroes is found in the 1957 study of The Negro Population of Chicago, by Otis Dudley Duncan and Beverly Duncan. With reference to family heads reporting “spouse absent,” they found:

“In both 1940 and 1950 this form of family disruption was reported about four times as often as non-white married males as by white married males, and about five or six times as often by non-white married females as by white married females . . .”

The shortcomings of Negroes in this realm of community life can be attributed to a combination of causes . . . [but] the result is that the average, or typical, Negro family lacks many of the characteristics which are counted desirable by the community – family cohesion and stability; family disciplines of manners, of cleanliness, of obedience; personal standards of reliability, dependability; personal goals based on ambition and the desire for self-improvement.

Is it any wonder that white parents are reluctant to undermine their own attempts to foster such habits among their own children, by exposing them to youngsters whose standards are demonstrably lower in almost every respect?

The professional integrationist, whether Negro or white, does not want either equality or opportunity; he wants merger. [The Negro] prefers to seek advancement by agitation.

Contrast the social worker concepts of contemporary federal judges with the hard-headed logic of a 1896 Supreme Court which was concerned more with establishing the equality of Negroes before the law than with providing solutions for tender feelings. Said the Supreme Court in the Plessy v. Ferguson case:

“The object of the 14^th Amendment was undoubtedly to enforce the absolute equality of the two races before the laws, but in the nature of things it could not have been intended to abolish distinctions based on color, or to enforce social, as distinguished from political equality, or a commingling of the two races upon terms satisfactory to either . . . We consider the underlying fallacy of the plaintiff’s argument to consist in the assumption that the enforced separation of the two races stamps the colored race with a badge of inferiority. If this be so, it is not by reason of anything found in the act, but solely because the colored race [chooses] to put that construction upon it.”

(The Case for the South, William D. Workman, Jr., Devin-Adair Company, 1960, pp. 185-188)

Lincoln’s belief that the American South after solemn conventions of its States remained part of his government was a fiction to which he clung throughout the war, surpassed only by his belief that ten percent of the voters of a State can determine its legal and constitutional government.  He refused to believe that his own authority as president was limited, and the supremacy of his political party over country motivated him.

Bernhard Thuersam, www.circa1865.org

Lincoln’s Real Motive

“From Mr. [Robert] Toombs, Secretary of State, Message No. 5, Department of State, Montgomery, Alabama, May 18, 1861.

To: Hon Wm. L. Yancey, Hon. Pierre A. Rost, Hon. A. Dudley Mann, Commissioners of the Confederate States, etc.

Gentlemen: My dispatch of the 24^th ultimo contained an accurate summary of the important events which had transpired up to that date, and informed you that the Executive of the United States had commenced a war of aggression against the Confederate States.

On the 20^th instant the convention of the people of North Carolina will assemble at Raleigh, and there is no doubt that, immediately thereafter, ordinances of secession from the United States, and union with the Confederate States, will be adopted.

Although ten independent and sovereign States have thus deliberately severed the bonds which bound them in political union with the United States, and have formed a separate and independent Government for themselves, the President of the United States affects to consider that the Federal Union is still legally and constitutionally unbroken . . . He claims to be our ruler, and insists that he has the right to enforce our obedience.

From the newspaper press, the rostrum, and the pulpit, the partisans of Mr. Lincoln, while they clamorously assert their devotion to the Union and Constitution of the United States, daily preach a relentless war between the sections, to be prosecuted not only in violation of all constitutional authority, but in disregard of the simplest law of humanity.

The authorized exponents of the sentiments of [Lincoln’s party] . . . avow that it is the purpose of the war to subjugate the Confederate States, spoliate the property of our citizens, sack and burn our cities and villages, and exterminate our citizens . . .

[The] real motive which actuates Mr. Lincoln and those who now sustain his acts is to accomplish by force of arms that which the masses of the Northern people have long sought to effect – namely, the overthrow of our domestic institutions, the devastation and destruction of our social interests, and the reduction of the Southern States to the condition of subject provinces.

It is not astonishing that a people educated in that school which always taught the maintenance of the rights of the few against the might of the many, which ceaselessly regarded the stipulation to protect and preserve the liberties and vested rights of every member of the Confederacy as the condition precedent upon which each State delegated certain powers necessary for self-protection to the General Government, should refuse to submit dishonorably to the destruction of their constitutional liberty, the insolent denial of their right to govern themselves and to hold and enjoy their property in peace.

In the exercise of that greatest of the rights reserved to the several States by the late Federal Constitution – namely, the right for each State to be judge for itself, as well of the infractions of the compact of the Union, as of the mode and measure of redress – the sovereignties composing the Confederate States resolved to sever their political connection with the United States and form a Government of their own, willing to effect this purpose peacefully at any sacrifice save that of honor and liberty, but determined even at the cost of war to assert their right to independence and self-government.”

(A Compilation of the Messages and Papers of the Confederacy 1861-1865, James D. Richardson, Volume II, US Publishing Company, 1905, excerpt, pp. 26-31)

It is said that if the Crittenden Compromise of December, 1861 had been submitted to the people, it would have had far-reaching effect in arresting the secession movement except for the already-departed South Carolina. By January, the opportunity had passed though the Republicans showed by their support of the proposed 13th Amendment that slavery was truly not an issue, and that their coming war against the American South was expressly for other reasons.

Bernhard Thuersam, www.circa1865.org

Driving the South to Secession

“From Buffalo, on January 18, 1861, he [Horatio Seymour] wrote Senator Crittenden of Kentucky in support of his scheme of compromise. It was in his opinion that this “great measure of reconciliation” struck “the popular heart.” [Senator William] Bigler of Pennsylvania had proposed that the Crittenden Compromise be submitted to popular vote, and Seymour assured the senator that Bigler’s suggestion was “here regarded as vastly important.”

He thought the measure would carry New York by 150,000 votes in a referendum . . . [and] Republican congressmen who feared to support the compromise would be glad of the chance to throw the responsibility on their constituents.

[Author] James Ford Rhodes fortified one’s belief in the good judgment of Seymour when he studied the defeat of Senator Crittenden’s proposals. In view of the appalling consequences the responsibility of both Lincoln and Seward for the defeat is heavy, if not dark — in spite of all that historians of the inevitable have written of “this best of all possible worlds.” The committee to which Crittenden’s bill for compromise was referred consisted of thirteen men. Crittenden himself was the most prominent of the three representatives from the Border States.

Of three Northern Democrats, Douglas, of Illinois was the leader; of five Republicans, [William] Seward was the moving spirit. Only two men sat from the Cotton States, [Jefferson] Davis and [Robert] Toombs. Commenting on the fateful vote of the committee, Rhodes observed:

“No fact is clearer than that the Republicans in December defeated the Crittenden compromise; few historic probabilities have better evidence to support them than the one which asserts that the adoption of this measure would have prevented the secession of the Cotton States, other than South Carolina, and the beginning of the civil war in 1861 . . . It is unquestionable, as I have previously shown, that in December the Republicans defeated the Crittenden proposition; and it seems to me likewise clear that, of all the influences tending to this result, the influence of Lincoln was the most potent.”

In January the House refused, by a vote of 113 to 80, to submit the Crittenden Compromise to the people. About the same time the Senate joined this action by a vote of 20 to 19. Two-thirds of each House, however, recommended to the States a compromise thirteenth amendment to the Constitution, as follows: “No amendment shall be made to the Constitution which will authorize or give Congress the power to abolish or interfere, within any State, with the domestic institutions thereof, including that of persons held to labor or service by the laws of said State.”

Conservative Republicans voted with the Democrats to carry this measure of which Lincoln approved in his inaugural address.”

(Horatio Seymour of New York, Stewart Mitchell, Harvard University Press, 1938, pp 222-224)

Charles A. Dana, who might be termed a hippie of the 1840’s, lived for a period at George Ripley’s Transcendentalist “Brook Farm” commune in Massachusetts. New York Tribune publisher Horace Greeley later employed Dana as an editor in the 1850’s who gladly published the radical articles of Karl Marx, then exiled in London. Lincoln-appointed Dana Assistant Secretary of War and had him spy on generals to ascertain their political leanings — in 1865 Dana ordered manacles placed on state prisoner Jefferson Davis’s wrists.

Bernhard Thuersam, www.circa1865.org

Charles A. Dana, Carefree Socialist

“[Charles A.] Dana, though poor, had no such hardening time of it [growing up]; he had no “riding to plough,” no tree chopping, no printer’s apprentice job. He clerked in Buffalo to save money for a term at Harvard. Opinions formed during such a youth gave way easily before the experience of later years. In their boyhood the one thing that he and [Horace] Greeley had in common was an intense fondness for reading — Greeley for the country weeklies and for any book he could borrow. Dana plumbed deeper; he was absorbed in the ancient philosophies and languages.

Both resented the oppressions of capital. The breeding ground of Dana’s socialism was Harvard — “where I learned the art of living without means” — and the lectures of Emerson. “They make me think,” he wrote to his sister.

Dana’s father dreaded what Emerson, Carlyle and particularly Harvard might do to his boy. “I know Harvard ranks high as a literary institution,” he wrote to him, “but the influence it exerts in a religious way is most terrible — even worse than Universalism . . . Ponder well the paths of thy feet lest they lead down to the depths of Hell.”

From his sister’s home at Guildhall, Vermont, Dana on April 12, 1840, told of his carefree life . . . ”here I study 8 hours daily. I am fed, warmed, lighted and otherwise cared for, for about nothing — perhaps a dollar a week — taken unwillingly.” Because of poor eyes, poor health and a poorer purse Dana did not return to Harvard for the fall term of 1841 . . . ”So genial Harvard is, and where but for the term bills and washerwomen one would never guess that there were such things as money and money-getting  in the world. Indeed I hold it an evidence of human depravity that there are such things . . . ”

The Brook Farm [commune] atmosphere therefore precisely fitted his mood. Contentedly he wrote his sister from there on September 17, 1841: “I am living with some friends who have associated themselves together for the purpose of living purely and of acting from higher motives than the world generally recognizes . . . ”

(Horace Greeley, Henry Luther Stoddard, G.P. Putnam & Sons, 1946, pp. 101-102)

The author below predicted that had the American Confederacy won its independence, “it would have undoubtedly developed more toward a conservative aristocracy” and more like the Founders’ intended republic. The aversion to the mob-rule democracy of the North was a fundamental reason the South left the Union, and with the Founders’ Constitution firmly in hand.

Bernhard Thuersam, www.circa1865.org

Casting Out Yankeeism

“There was a growing opinion among Southerners that a proper concept of eternal law was the bulwark of all liberty. Universal suffrage would never be able to discover and conserve this law. Universal suffrage in the North was “organized confiscation, legalized violence and corruption . . . a moral disease of the body politic.”

It was mob government, radical democracy, “the willing instrument of consolidation in the hands of an abolition oligarchy,” which had perverted the old Union. It was this the South was fighting against. The individual must be buried in the institution. The mob did not know what it was voting for, except to obtain money for doing it or to get a drink of whiskey. [John C.] Calhoun had recognized the tyranny of majorities and had sought remedies against them.

The South had never believed in democracy; it had worked with the Democrats in the North only to secure a place of power in the government. Most [government] positions should be appointive and not remunerative. Officers would serve without pay, if they were patriots. Now every petty sheriff, whiskey-drinking constable, and justice of the peace must be elected and get a fee. All of this is Yankeeism, which the South should cast out – all this universal suffrage – elective Judges – biennial Legislatures – and many other features of policy – all tending to degrade government and corrupt the people.”

In line with its conservatism, the Confederacy debated much the abolition of the naturalization laws which it had inherited from the old Union and which made possible the infiltration of masses of foreigners with their “dangerous European radical ideas.” Especially they would exclude Yankees. Representative John B. Clark of Missouri declared that he would “as soon admit to citizenship a devil from hell.” He advocated a law banishing any Southerner who should marry a Yankee. “

(A History of the South, Volume VII, The Confederate States of America, 1861-1865, E. Merton Coulter, LSU Press, 1950, pp. 64-67)

Radical Republican political hegemony in the postwar South depended upon the freedmen casting votes, despite their illiteracy and lack of education and experience in a republican form of government. These Republicans formed Union and Loyal Leagues in the South that would teach the freedmen to hate their white neighbors, vote against their interests, and cause irreparable racial wounds which remain today.

Bernhard Thuersam, www.circa1865.org

Case for an Educated Postwar Black Electorate Debated:

“Chaplain Noble, who conducted literacy classes for the enlisted men of the 128^th United States Colored Troops in Beaufort (an infantry of ex-slaves), related the outcome of a debate he arranged to “enliven” the class. The question was whether Negroes should be given immediate suffrage or whether they should learn to read first, with “the more intelligent” of the class clearly favoring the latter position “on the ground that you ought never to undertake a job unless you know how to do it.”

But those who learned less easily were in favor of immediate suffrage. One of the speakers — a black thick-lipped orator — commenced his speech as follows:

“de chaplain say we can learn to read in short time. Now dat may de with dem who are mo’ ready. God hasn’t made all of us alike. P’rhaps some will get an eddication in a little while. I knows de next generation will. We hasn’t had no chance at all. De most of us are slow and dull. Dere fo’ Mr. Chaplain, I tink we better not wait for eddication.”

Whether because of the potential logic of universal suffrage for the illiterate black majority, or because the difficulties of the chaplain’s lessons made suffrage based on literacy seem rather remote for some of the slow learners, the speaker’s sagacity brought decisive nods of approval from the majority of the audience.”

(Black Over White, Negro Political Leadership in South Carolina During Reconstruction, Thomas Holt, University of Illinois Press, 1977, pg. 34)

Reverend Dr. Charles Colcock Jones (1804-1863) was the son of a Georgia merchant and planter, born at Liberty Hall in Liberty County. While studying for the ministry in Pennsylvania, he agonized over the Africans brought to these shores by New England slavers and dedicated his life to caring for the slaves spiritual welfare.

Bernhard Thuersam, www.circa1865.org

Christianizing the Victims of New England Slavers

“In the county of Liberty, in Georgia, a Presbyterian minister has been for many years employed exclusively in laboring for the moral enlightenment of the slaves, being engaged and paid for this especial duty by their owners. From this circumstance, almost unparalleled as it is, it may be inferred that the planters of the county are as a body remarkably intelligent, liberal, and thoughtful for the moral welfare of the childlike wards Providence has placed in their care and tutorship.

I have heard them referred to with admiration of their reputation in this particular even as far away as Virginia and Kentucky.     I believe that in no other district has there been displayed as general and long-continued an interest in the spiritual well-being of the Negroes. It must be supposed that nowhere else are their circumstances more happy and favorable to Christian nurture.”

In promoting the spiritual welfare of the Negro population of Liberty County and throughout the South no man was more active or zealous than the Rev. Dr. Charles Colcock Jones, “Apostle to the Blacks,” a lifelong member of Midway Church, who now lies buried in the historic graveyard directly across the way. This extraordinary man . . . was a rich planter, a gentleman of liberal education, and a Presbyterian clergyman of radiant Christian character, aptly described by his son in law as “one of the noblest men God ever made.”

In May 1831 he was called to the First Presbyterian Church of Savannah, where he labored earnestly and successfully for eighteen months. But the cry of the Negroes of his native county was too urgent for him to resist; to their needy spiritual state he had been drawn while a student at Princeton, and he now felt constrained to devote himself to their evangelization as well as to their moral and social uplift.

His brother in law, the Rev. John Jones, later recalled his missionary efforts in some detail . . . :

“As a good brother, in allusion to his work among the colored people, once said, he seems to be the apostle to that portion of the gentiles. And he succeeded to a remarkable extent in awakening an interest in this neglected people . . . and annual reports of his labors he under God did more than any other man in arousing the whole church of this country to a new interest in the spiritual welfare of the Africans in our midst.

And the general results of his labors were seen in other communities and regions beyond;a decided attention to the physical as well as the moral condition of the race; the erection of neighborhood and plantation chapels; the multiplying of family and plantation schools in which Jones’s catechism was taught; a greater devotion of time to the Negroes by pastors and churches; and an emphatic awakening throughout the South to the duty of systematic religious instruction to the blacks.”

(The Children of Pride, A True Story of Georgia and the Civil War, Robert Manson Myers, Yale University Press, 1972, pp. 11-16)