Circa1865

A Worthy Institution for Negroes

“There is an industrial college for Negroes at Conroe, Texas, known as the Conroe-Porter Industrial College, which ought to become a great institution. The property consists of eight acres of land paid for, one four story building with twenty-three rooms, two more buildings, and enough lumber on the ground to erect another commodious building. The college currently has about 40 boarders and 100 other students.

The object of the school is to teach young Negroes three lessons: 1. The science and art of politeness; 2. how to obey the law, and respect for public sentiment; 3. how to resist temptation and be virtuous; 4. that idleness is sin and all labor is virtuous; 5. that good character is the greatest wealth; 6. that the white people of the South are the Negro’s best friend; and 7. That Christianity means love and service.

The Houston Post says: “An institution like this deserves encouragement nor only for the great good which will accrue to the Negroes who learn these important truths, but for the welfare of the white people among whom the Negroes have to live. A Negro who is polite, law-abiding, virtuous, honest and industrious will never lack for friends in the South, and if the Southern people could have their way, all the Negroes would live up to the standard of this school at Conroe.

There is no problem in which the self-respecting, honest and industrious Negroes are concerned, and there will not be. The problem comes of the presence of a constantly growing number of idle, lawless and vicious Negroes, many of whom are continually clamoring for social equality and treatment that is not even extended to white people who are similarly idle and vicious.

In commending this institution, the integrity of the management is presumed through the indorsement of the Houston Post. If this industrial school, or college, is conducted on the lines indicated, our white people should give it hearty encouragement. Let its maintenance be by our own people, entirely free from Northern missionaries. An institution properly conducted on these lines would rapidly prove a blessing to both races.”

(Worthy Institution for Negroes. Confederate Veteran Magazine, Volume XIII, No. 5, May 1905, S.A. Cunningham, pg 210.

Access Denied to Those Seeking Historical Truth

“Undoubtedly the main reason for confusion about some of the incidents of the War Between the States – such as the assault on July 3^rd at Gettysburg – was the arbitrary manner in which the Northern war department denied Southern writers access to the official documents – even those of their own preparation which were stolen or captured.

This blackout continued for thirteen years after the end of hostilities, a period during which most of the abiding impressions about the war were being formed. It is an amazing fact that when General Robert E. Lee endeavored to inspect his own reports of battles and his own field returns, he was denied that right. He never did have the opportunity to make use of them. Other Southern officers and writers were rebuffed in their efforts to examine papers which they desired to see solely for historical purposes. Officialdom is usually more illiberal than the people it represents.

Never was there a more obvious effort to channel the course of history – to make certain that history was written from only one side – than of the arbitrary Northern war department officials in the late 1860s and the 1870s.

When Governor Zebulon Vance of North Carolina sought to review his own letter books, which had been seized, in order that he might refute accusation made against him that had been based on garbled use of these same letters, the privilege was denied.

It should be recalled that after the war the South was virtually destitute of papers and reports bearing on the conflict. All documents either had been destroyed or seized by the invading armies, bundled and sent to Washington. There many of them remain.

The Rev. J. William Jones, long the secretary of the Southern Historical Society engaged in a spirited campaign with the North’s war department to gain for Southern writers the privilege of reading the reports of Southern generals that were freely available to northern writers. The standard reply was that Congress would have to authorize the printing of any war archives.

Jones charged that the records had been “for years closely guarded to all save a favored few,” and added: “Indeed, the outrage of keeping those documents locked up to Southerners, and open to every writer on the other side who might desire to defame our leaders or falsify our history, has become so patent to all right-thinking people that there have been denials that access has been denied to any seeker of historical truth.”

(Some Aspects of North Carolina’s Participation in the Gettysburg Campaign. Glenn Tucker. NC Historical Review, Vol. XXXV, No. 2, April 1958, pp. 191-193)

Let the South Depart in Peace

Frederick Grimke’ (1791-1863) wrote about the meaning of American constitutional democracy in his “Nature and Tendency of Free Institutions” of 1848. His work was hailed as a fitting companion to Tocqueville’s Democracy in America as both works at the time were deep philosophical studies of this country’s democratic civilization.

Born in Charleston, South Carolina, Grimke’ was a Southern aristocrat, well-acquainted with American history and possessed a lifetime’s intimate experience with American legal and political institutions.  He parted with what he saw as Tocqueville’s grand mistake “of identifying equality of condition,” instead holding that the American system contained the promise of equality of opportunity.

On the subject of African bondage, he opposed immediate and uncompensated abolition and found himself frequently at odds with sisters Sarah and Angelina, the latter married to the intense Connecticut abolitionist Theodore Weld. Grimke’s first-hand experience with free black communities around Cincinnati convinced him of their not yet being ready to assume the responsibilities of American self-government.

As the sectional gulf between North and South widened, Grimke’ held that States could not nullify federal laws within the Union but were at full liberty to withdraw from that union and form another. He viewed this as akin to a person who had decided to migrate to another country.

He wrote that “no enlightened person who values freedom would contest the right of an individual to emigration; and likewise, none should threaten or compel a State bent on seceding to remain” in a political union it wished to leave.

Grimke’ understood this policy of peaceful departure from the 1789 Union by a group of States to be a lesser evil than war. Grimke’ also believed – as did Jefferson – that a number of regional American confederations might later be created; and while they would have distinct political governments, they would continue to belong, if not to the original union, but to the American democratic civilization which he so greatly prized.”

(The Nature and Tendency of Free Institutions, Frederick Grimke, John Williams Ward, editor. Harvard University Press, 1968. Review essay by Adrienne Kohn, South Carolina Historical Magazine, Vol. 71, 1970.)

In his “Note on American Heroes” author Donald Davidson wrote of the Lincoln myth still in use today by historians who have ceased to be what they claim and knowingly have become mere myth-perpetuators.

The Fruit of Lincoln’s “Victory”

“The Union that Lincoln is said to have wanted to reestablish was never really set up. If Lincoln was a supporter, as in a dim way he may have been, of the Jeffersonian notion of a body of free and self-reliant farmers as the bulwark of the nation, then why did he fight the South?

Lincoln made war upon his own idea, and that the fruit of his victory, represented in sprawling, confused, industrial America is a more pitiful sight than the desolate Lee plantations, for it is hardly even a noble ruin.

However effective it may have been as a war measure, Lincoln’s emancipation proclamation was an inept bit if civil statesmanship, for it put the Negro problem beyond the hope of any such solution as America has been able to use for the Indian problem.

By letting himself by used as the idealistic front for the material designs of the North, Lincoln not only ruined the South but quite conceivably ruined the North as well; and if fascism or communism ever arrive in America, Lincoln will have been a remote but efficient cause of their appearance.”

(A Note on American Heroes, Donald Davidson. The Southern Review, Winter 1936, pg. 439)

Many lost causes of history are worthy of study to reveal what may have been omitted by court historians of the time or later, or somehow missed relegation to the Memory Hole. Author Richard Weaver cites Schopenhauer’s statement that “no one can be a philosopher who is not capable of looking upon the world as if it were a pageant” as having made a strong impression on him. His view was that this type of detachment, produced by suppressing the instinct to be arbitrary, “seems to me a requirement for understanding the human condition.”

The Study and Appreciation of Lost Causes

“I am now further convinced that there is something to be said in general for studying the history of a lost cause. Perhaps our education would be more humane in result if everyone were required to gain an intimate acquaintance with some coherent ideal that failed in the effort to maintain itself.

It needs not be a cause which was settled by war; there are causes in the social, political and ecclesiastical worlds which would serve very well.  But it is good for everyone to ally himself at one time with the defeated and to look at the “progress” of history through the eyes of those who were left behind.

I cannot think of a better way to counteract the stultifying “Whig” theory of history, with its bland assumption that every cause which has won has deserved to win, a kind of pragmatic debasement of the older providential theory.

The study and appreciation of a lost cause have some effect of turning history into philosophy. In sufficient number of cases to make us humble, we discover good points in the cause which time has erased, just as one often learns more from the slain hero of a tragedy than from some brassy Fortinbras who comes in at the end to announce the victory and proclaim the future disposition of affairs.

It would be perverse to say this is so about every historical defeat, but there is enough analogy to make it a sober consideration. Not only Oxford, therefore, but every university ought to be to some extent “the home of lost causes and impossible loyalties.” It ought to preserve the memory of these with a certain discriminating measure of honor, trying to keep alive what was good in them and opposing the pragmatic verdict of the world.”

(In Defense of Tradition: Collected Shorter Writings of Richard M. Weaver, 1929-1963, Ted J. Smith, III, editor, Liberty Fund 2000, excerpt pp. 38-40)

“The flag of the United States preserves the truth as to the “one people” doctrine. On June 14, 1777, the Congress which submitted the Articles [of Confederation] to the States, passed this resolution: “That the flag of the thirteen United States be thirteen stripes, alternate red and white, with thirteen stars, white in a blue field, representing a new constellation.”

Afterwards the stars in the “new constellation” were increased as new States were added to the Union, the first act of the Congress providing for such increase being passed April 4, 1818.

It was a union of separate and sovereign States, bound together by the ties of mutual interest and for mutual defense, the same ties which bound them under the Articles, and under the Constitution. Such was the significance of the flag and in the beginning, and nothing has happened since to impart any other significance to it.

If this is not true, the stars should have been long ago removed from it and the population of the “Nation” substituted for them, the thirteen strips remaining to remind us of the time when the United States “were.”

(The Case of the South Against the North, Benjamin Franklin Grady, Edwards & Broughton, Publishers, 1899, pg. 68)

Richard Weaver wrote of the modern position of egotism, which seems to permeate all we see, read and hear today.  This develops, he reasoned, “when man has reached a point at which he will no longer admit the right of existence of things not of his own contriving.”  He presents the paradox of man’s continual warring upon nature as “not a sign of superiority to her; it is proof of preoccupation with nature, of a sort of imprisonment by her.”

The Essence of Piety

“[Man’s] immersion in the task of reconstructing nature is an adolescent infatuation. The youth is an intellectual merely, a believer in ideas, who thinks that ideas can overcome the world. The mature man passes beyond intellectuality to wisdom; he believes in ideas too, but life has taught him to be content to see them embodied, which is to see them under a sort of limitation. In other words, he has found that substance is part of life, a part which is ineluctable.

The humbler view of man’s powers is the essence of piety; and it is, in the long run, more rewarding, for nature seems best dealt with when we respect her without allowing ourselves to want too fiercely to possess her.

The second form of piety accepts the substance of other beings. It is a matter of everyday observation that people of cultivation and intellectual perceptiveness are quickest to admit a law of rightness in ways of living differently from their own; they have mastered the principle that being has a right qua being.

Knowledge disciplines egotism so that one credits the reality of other selves. The virtue of the splendid tradition of chivalry was that it took formal recognition of the right to existence not only of inferiors but also of enemies.

The modern formula of unconditional surrender – used first against nature and then against peoples – impiously puts man in the place of God by usurping unlimited rights to dispose of the rights of others. Chivalry was a most practical expression of the basic brotherhood of man. But to have enough imagination to see into other lives and enough piety to realize that their existence is a part of beneficent creation is the very foundation of human community.

There appear to be two types to whom this kind of charity are unthinkable: the barbarian, who would destroy what is different because it is different, and the neurotic, who always reaches out for control of others, probably because his own integration has been lost.”

(Ideas Have Consequences, Richard M. Weaver, University of Chicago Press, 1948, excerpts pg. 173-175)  

Historian Charles P. Roland wrote in the forward to Francis Butler Simkins “The Everlasting South” that “probably the great majority of historians today disagree with Professor Simkins’ logic, but probably the great majority of the common folk, wittingly or unwittingly, agree with the gist of it.” As a historian, Simkins was aware that by the late 1950s and early 1960s, major publishing houses in the US were forcing authors to modify their manuscripts to suit liberal values. Speaking honestly about American history was unwanted.

In a letter to a Northerner offended by his writing, he wrote: “You may not understand that I am attempting to give what actually the ordinary Southerner thinks [and] our press – liberal and reactionary – and our politicians will not give publicly to what is actually happening; they want to be overly tactful so as to attract Northern industry . . .” His students reverently referred to Dr. Simkins as “Doc”– and he warned them that they might be making a mistake in following his example.

Tolerating the Past

“What distinguished Doc from so many of his contemporaries was that he refused to truckle to current historical fads, indeed, to use his phrase, he believed that historians ought to “tolerate the South’s past.”

Simkin’s was unashamed of being a Southerner; he was proud of his origins and ancestry. This alone, he knew, was reason enough for most Yankees and Yankeefied Southerners to object to his views.

“I do not attempt to emphasize here the contributions of the South to the history of the United States,” Doc explained in his Southern history textbook. “I propose instead to stress those political and social traits that make the region between the Potomac and Rio Grande a cultural province conscious of its identity.” To him the changes that occurred over time in the South were not nearly as significant as the presence of cultural continuity in the region.

“The militant nationalism of the Southern people supplemented rather than diminished their provincialism; devotion to State and region went along with devotion to the United States,” Doc observed. “Gloating pride in growing cities and imported industries went along with retention of growing habits. The interest of the youth of the region in rifles, dogs and wildlife, like that of the Virginia gentlemen of the eighteenth century, was often greater than their interest in classroom studies.”

Doc often provoked conventional historians by saying or writing things that they did not want to hear. Invited to become a visiting professor at the University of British Columbia, he willingly admitted to the administrators that he was something probably no Canadian university had ever had on its faculty – the grandson of a Confederate field officer. Doc even delighted in revealing the full name and regiment of his ancestor – Lieutenant-Colonel John Calhoun Simkins of the 3rd South Carolina Artillery.

In the Southern Historical Association presidential address, “Tolerating the South’s Past,” he denounced the tendency of modern historians to judge the South and its people by today rather than those of the past.

“Chroniclers of Southern history,” he charged, “often do not grasp the most elementary concept of sound historiography: the ability to appraise the past by standards other than those of the present. They accept a fanatical nationalism which leaves little room for static contentment, and a faith in the American dream of human equality which leaves little room for one person to get ahead of another except in making money.”

(The Legacy of Francis Butler Simkins, Grady McWhiney, Southern Partisan, 2nd Quarter 1995, excerpts pg. 23-24)

“From 1811 to 1850,” writes Dr. Clyde Wilson, South Carolinian John C. Calhoun served “as representative from that State, secretary of war, vice-president, twice presidential contender, secretary of state, and senator for fifteen years – Calhoun was a central figure in the American experience.

This simply-educated American “had a major if not always decisive influence on every issue of the period – in regard to not only State-federal conflict and slavery . . . but also to free trade and tariff, banking and currency, taxation and expenditures, war and peace, foreign relations, Indian policy, and public lands, internal improvements, the two-party system, and the struggle between congressional and presidential power” – all of which were causations of the fratricidal war he could see on the horizon, but did not live to see.

The Education of a Remarkable Statesman

“Calhoun’s education was wholly remarkable. “There was not an academy within fifty miles,” says one account. “At the age of thirteen he was placed under the charge of his brother-in-law, Moses Waddel, a Presbyterian clergyman in Columbus County, Georgia.”

In fourteen weeks, it is said, he had read Rollins Ancient History, Robertson’s Charles V, and South America, and Voltaire’s Charles XII. Cook’s Voyages (small vol.) Essays by Brown and Locke’s Essay as far as the chapter on Infinity.

“Sawney” [a young African boy], we learn, was his constant companion and playmate in these days. No more is heard of books until five years later, when there seems to have developed a unanimous consensus that this young man should have the benefit of higher education. Thus young Calhoun entered upon the higher education when many are about to leave it. “In [nature’s] school, remarks Calhoun’s most discrimination eulogist, “he learned to think, which is a vast achievement.”

The academy, which had now been established by this same Dr. Waddel, near Calhoun’s home, was selected for the first stage. “The boys boarded at farmhouses in the woods near the academy, furnishing their own supplies. At sunrise, Dr. Waddel was wont to wind his horn . . . At an early hour, the pupils made their appearance at the log cabin schoolhouse.

After prayers, the pupils, each with a chair bearing their name sculpted in the back of it, retired to the woods for study, the classes being divided into squads according to individual preference.

At the same time Calhoun launched for the first time into “amo” and “penna,” a batch of timorous freshmen were tapping at the doors of Yale. In two years’ time, Calhoun joined those freshmen at the junior class, and two years later graduated with them, in 1804. None of the accounts fail to mention that the subject of his graduation essay was “The qualifications necessary to constitute a perfect statesman.” It was an appropriate text for the life that followed.

Eighteen months now at a law school in Connecticut, and eighteen more in lawyers’ offices in Charleston and Abbeville, and seed time is past, the harvest begins. Two years later he was sent to the State Legislature, whence, in turn . . . he was transferred to the House of Representatives in Washington.

Looking back, Calhoun at thirteen starts at books, but is choked off; five years’ hunting, fishing and farming, at eighteen to Waddel’s Academy; at twenty to Yale; twenty-two graduates; twenty-five lawyer; twenty-seven State Legislature; twenty-nine, Congress.”

(Life of John C. Calhoun, Gustavus M. Pinckney, Walker, Evans & Cogswell Co., 1903, excerpts pp. 14-18)

Good ‘Ol Boys and Southern Beer Joints

“Automatically assuming anybody from the South, in general, and any straight Southern white male has a sheet hanging in his closet, is just as prejudiced as thinking all black people will steal whatever isn’t nailed down. And as long as we’re on the subject, I’ve got some problems with the term “good ‘ol boy” as well.

I’ll tell you where G.O.B. originally came from. That term was used in the South to indicate that a male might have a few weaknesses, but he was basically a nice person who would come over to help you plant corn if you really needed him.

“Ol’ boy” refers to a white male, who has ascended to some position of power, like president or senator, or secretary of defense. “Good ‘ol boy,” however, again connotes ignorance, pick-up trucks, beer-drinking, football-watching, gay and race-baiting ad nauseum.

Frankly, I don’t know how that happened.

“Good ‘ol boy” originally connoted an individual with bad points and good points both. Sort of like all of us. I’ve even heard, “good ‘ol girl,” as in “Nadine is uglier than a speckled-heart butter bean, but she is a good ‘ol girl.”

What I hope I am is a person of diverse interests who certainly has his faults, but just because he writes about his native South, it doesn’t necessarily mean he wants for the white race to take the country back and throw out every vestige of multiculturalism.

Hell, if anybody ought to take the country back, it’s the Indians. But if they want to be called something besides “Indians,” I don’t think “Native Americans” is the ticket. “America” was named after an Italian. I sort of like “the people who were here first” . . .

Most black people and white people get along. And most black people don’t want to go to the Grand Ole Opry with whites; and most whites don’t want to go to a Black History Week Music Festival with blacks. Nothing wrong with that. If we truly are multicultural, then vive la difference. I don’t particularly like fajitas, but that doesn’t mean I hate Hispanics.

Southern beer joints are a favorite of mine. To qualify as a true “beer-joint,” a place must meet the following requirements: It must have an all-country jukebox. Even a jukebox with Elvis on it is suspect. If it has “In the Garden” by the Statler Brothers, “Six Days on the Road” by Dave Dudley, “Hello Darling” by Conway Twitty, “Waltz Across Texas” by Ernest Tubb, you’re in a top-of-the-line Southern beer joint.”

(I Haven’t Understood Anything Since 1962; And Other Nekkid Truths, Lewis Grizzard, Villard Books, 1992, excerpts pp. 157-159; 162; 171-172)