Civil War and Reconstruction in Alabama Part 19

All sessions of the subcommittees were held in Washington, far removed from the state under inquisition. Care was exercised in calling as witnesses only Republicans, and these usually were not citizens of the state. No citizens of Alabama testified except two deserters,[812] one tory,[813] and one man who, during the war, had been an agent of the Confederate government "to examine political prisoners,"[814] but who told the committee that during the war he had been a "union" man. A witness from Ohio claimed to be a citizen of Alabama.[815] Another witness was a cotton speculator from Ma.s.sachusetts, and still another, a land office man from the North. Three hailed from Illinois, three from Iowa, one each from California and Minnesota, and the remainder were from the North, with the exception of General George H. Thomas, who had been a Virginian and who had not been allowed to remain in ignorance of what the Virginians called his "treasonable" conduct toward his native state. Three were connected with the Freedmen's Bureau, already fiercely criticised in all sections of the country, and twelve were, or had been, connected with the army, and for short periods had served in some part of Alabama.[816]

Of the five men who resided in the state, each was bitter in denunciation of existing conditions and tendencies in Alabama. The course they had taken during the war made it impossible for them to attain to any position of honor or profit so long as the Confederate sympathizers were not proscribed. Existing inst.i.tutions must be overthrown before they could hope for political preferment.[817]

The conflicting stories of most of the witnesses neutralized one another, and the remainder corroborated the testimony of General Wager Swayne, the head in Alabama of that much-hated inst.i.tution, the Freedmen's Bureau.

General Swayne stated that he had been agreeably disappointed in the temper of the people. In most of his conclusions he agreed with Truman. He said that he had observed a gradual cessation of disorder, the opening of courts to the negro, and favorable legislation for him; but a marked increase of political animosity. He thought the northerner was well treated except socially. He thought the people were determined to make it honorable to have been engaged in "rebellion" and dishonorable to have been a "unionist" among them during the war.[818] The statements of General Swayne were probably as near to the truth as the average human being could attain to.[819] His account was from the northern standpoint, but was as impartial as any one could make at that time.[820] A few weeks later he said that the bl.u.s.ter of a few irreconcilables should not be exaggerated into the threatening voice of a whole people.[821] This he repeatedly a.s.serted.

Ex-Governor Andrew B. Moore spoke for the people when he said: "Slavery and the right of secession are settled forever. The people will stand by it." Rev. Thomas O. Summers, who lived in the heart of the Black Belt, said, "I have not found a planter who does not think the abolition of slavery a great misfortune to both races; but all recognize abolition to be an accomplished fact."[822]

The people had little faith in the free negro as a laborer, but were disposed to make the best of a bad situation and to give the negro a fair chance. The old soldiers took a hopeful view, and the great wrong of Reconstruction was not so much in the enfranchising of the ignorant slave as in the proscription and humiliation of the better whites with the alienated negro as an instrument.

There was no indication at this time that the people could ever be united into one political party. Before the war party lines had sharply divided the people, and the divisions were deep and political prejudices strong, though not based to any great extent on differences of principles. The war had served to unite the people only temporarily, and the last years of the struggle showed that this temporary union would fall to pieces when the pressure from without was removed. When normal conditions should be restored, local political strife was sure to be warm and probably bitter, and parties would separate along the old Whig and Democratic lines. At this time there was a disposition on the part of Whig and Democrat, secessionist and cooperationist, each to charge the responsibility for present evils upon the other, and by the "bomb-proof" people there was much talk of the "twenty-n.i.g.g.e.r law," of "the rich man's war and the poor man's fight," etc., in order to discredit the former leaders.[823]

The "Loyalists"

An unpleasant and violent part of the population was the Union "loyal" or tory party, consisting of a few thousand persons who had now returned from the North or had crept out of their hiding-places and were demanding the punishment of the "traitors" who had carried the state into war. Hanging, imprisonment, disfranchis.e.m.e.nt, confiscation, banishment, was the programme demanded by them. From the Johnson regime in the state they could hope only for toleration, never for official preferment, nor even for respect. They demanded the a.s.sistance of the Federal government to place them in power and maintain them there.[824]

About this time it became difficult to distinguish the various species of "loyal" men or "loyalists." There were: (1) Those who had taken the side of the United States in the war. These numbered two or three thousand and they were "truly loyal," as they were called. (2) Those who had escaped service in the Confederate army by hiding out or by desertion, or who engaged in secret movements intended to overthrow the Confederate government. These claimed and were accorded the t.i.tle of "loyalists" or "union" men. (3) All who during the war became in any way disaffected toward the Confederate or state government and gave but weak support to the cause asked to be called "loyalists" or "unionists." (4) All negroes were, in the minds of the northern radical politician, "loyalists" by virtue of their color, and had all the time been "devoted to the Union"; the fact, of course, was that the negroes had been about as faithful as their masters to the Confederate cause. (5) All who took the oath in 1865 or were pardoned by the President and who promised to support the government thereby acquired the designation of "loyal" men. These included practically all the population except negroes and the first cla.s.s. (6) A small number included in the fifth cla.s.s who were conservative people, and who now used their influence to bring about peace and reconstruction. This was the best cla.s.s of the citizens, and the majority of them were old soldiers,--men like Clanton, Longstreet, Gordon, and Hardee. (7) Later, only those who approved the policy of Congress were "loyal," while those who disapproved were "disloyal." The first and second cla.s.ses coalesced at once, and finally they admitted the right of the third cla.s.s to bear the designation "loyal." They, for a long time, would not admit the claims of the negro to "loyalty," but at last political necessity drove them to it; they denied always that the sixth cla.s.s had any right to share the rewards of "loyalty." These various definitions of loyalty were made by the men themselves, by the various political parties, and by the party newspapers.

Every man in the South was some kind of a "loyalist," and most of them were also "disloyal," according to the various points of view.

Treatment of Northern Men

There was no question more irritating to both sides than that of social relations between the southern people and the northerners. After the first weeks of occupation the relations between the enlisted men of the Union army and the native whites became somewhat friendly and in most cases remained so, while, with few exceptions, the regular officers and the people maintained friendly relations, in public matters, at least. The volunteers, however, were much more disagreeable, especially the volunteer officers, who lacked the social training of the regulars. Too often the northerners seemed to feel that they had conquered in war the right to enter the most exclusive southern society, and individuals made themselves disliked more than ever by striving to obtain social recognition where they were not known and were not desired. They had a newspaper knowledge of social conditions before the war, and, while professing to scorn the pretensions of the "southern chivalry and beauty," yet were very desirous of closer acquaintance with both, and especially the latter. Soon after the armies of occupation came, matters were pretty bad for the southern people. The less refined subordinate volunteer officers almost demanded entrance, and even welcome, into southern social circles. They found that while the southern men would meet them courteously in business relations and in public places, they were never invited to the homes. On all occasions the women avoided meeting the northern men; this was their own wish, as well as that of their male relatives. They felt the losses of war more keenly than did the men because they had lost more. All of them had lost some loved one in the war, and quite naturally had no desire to meet in social relations the men who had overcome their country and possibly killed their fathers, brothers, husbands, lovers. They must have time to bury their dead, and it was long before the sight of a Federal soldier caused other than bitter feelings of sorrow and loss. Yet most of the northerners overlooked this fact. The southern women reigned supreme over society; the death in the war of so large a number of young men had only strengthened the influence of the women; as a rule, they were better educated than the men, especially the young men, whose education had been interrupted by the war.[825]

When the families of the northern people came South, the doors of the southern homes were not opened to them. The northerners resented this ostracism by the southerners, and the coldness of society toward them caused many a sarcastic and sneering letter to be written home or to the newspapers.[826] There was constant interference in semi-social relations: the mistress of the house was told how she must treat her colored cook; the employer was warned that his conduct must be more respectful toward the negroes in his employ; ex-Confederates were forbidden to wear their uniforms, or even to use their b.u.t.tons; nor could southern airs be sung or played.[827] The soldiers would crowd a woman off the sidewalk in order to make her look at them. Women would go far out of the way to avoid meeting a Federal officer, and when forced to pa.s.s one, would sweep their skirts aside as if to avoid contagion. Forthwith the man insulted indited an epistle in which such incidents were related and the size of the ladies'

feet and ankles and the poverty-stricken appearance of their dress commented upon. This naturally found its way into the newspapers, as home letters from soldiers usually do. Soldiers, white and black, would sit on the back fence and jeer at the former mistress of slaves as she worked at the family washing. United States flags were hung over the sidewalks to force the women to walk under them, and in some instances, when they refused to do so and went out into the street, efforts were made to force them to pa.s.s under the flag. For refusal and for exceedingly "disloyal"

remarks made under the excitement of such treatment, several were arrested and lectured by coa.r.s.e officials. Drunken soldiers terrorized women in the garrison towns. A lot of drunken officers in a launch in Mobile Bay habitually terrified pleasure parties of women who were on the bay in small boats. The officers invited the women to b.a.l.l.s and entertainments, but the latter paid no attention to what they considered impertinence.

This angered the officers. The northern newspapers of 1865, 1866, and 1867 have many letters from correspondents in the South complaining of social neglect or ostracism. Letters were written about the coa.r.s.eness, unlovely tempers, and character of the southern men and women who, it was insisted, were of the best families.[828]

These letters the violent southern press afterward made a practice of copying for political reasons.[829] The more incorrigible officers were accustomed to express their most offensive sentiments in regard to negro inequality, the position of the negro, the slavery question, and the treatment of the negro by the whites. The Bureau officials were cordially disliked for their tendency to such conduct. Though only a small portion of the northerners and Federal officials were guilty of offensive actions, the relations in many places being kindly and the conduct of most of the officers considerate and courteous, yet the insolent behavior of some caused all to be blamed.[830]

The question of the social standing of the tory element may be summed up in a few words. They were mercilessly ostracized and thoroughly despised by the Confederate element of the population at that time, and the same feeling of social contempt had descended to their children's children. It is rather a feeling of indifference now, but the result is even more deadly. The true Unionist was disliked but respected.

All the witnesses called before the sub-committee at Washington complained of the dislike exhibited toward "unionists" and northerners. It was a burning question and had much influence on the later course of reconstruction.[831]

Immigration to Alabama

As soon as the war was ended, there was an influx of northern men and northern capital into Alabama. Cotton was selling at a fabulous price,--40 to 50 cents a pound, $200 to $250 a bale,--and the newcomers expected to make fortunes in a few years. They were welcomed by the planters who wanted to sell or to lease their plantations, which, for want of funds, they were unable to cultivate. General Swayne said that in 1866 there were 5000 northern men[832] in Alabama engaged in trading and planting. They were sought for as partners or as overseers by those who hoped that northern men could control free negro labor. Lands were sold or leased at low prices, and many soldiers, especially officers, decided to buy land and raise cotton. Numbers of large plantations in the Black Belt were bought or leased by officers of the army, all of whom had lofty ideas as to what they were going to do. The soil was fertile, cotton was selling for high prices, and the free blacks, they were sure, would work for them out of grat.i.tude and trust. They wanted to help reconstruct southern industry, and to show what could be done toward developing the great natural resources of the state. They embarked in large enterprises, and as long as their money lasted bought everything that was offered for sale.

Their success or failure was dependent largely upon the negro laborer, who was to make the cotton, and the new planters made extraordinarily liberal terms with him. They dealt with the negro as if he were a New Englander with a black skin, and they purchased expensive machinery for him to use.

They would not listen to southern advice, but went as far as possible to the opposite extreme from southern methods of farming. All suggestions were met with the a.s.surance that the southern man was used only to slaves, and could not know how free men would work.

Reports, generally false and made mainly for political purposes, were continually published by the northern press in regard to the ill treatment of northern men who wished to make their homes in the South.[833] But not a single authenticated case of violence to such persons can be found to have taken place in Alabama.

In some localities, on account of bands of outlaws, for several months after the war it was not safe for any stranger to settle. The ignorant whites had no liking for the northern men (and may not have to this day).

The better cla.s.s of people was in favor of much immigration from the North, and Governor Parsons made a tour through the North to induce northern men and capital to come to Alabama.[834] The people had no capital, and wanted to induce those who possessed it to come and live in the state. The testimony of travellers was that the accounts of cruelty and intolerance toward northerners were almost entirely false; that they were welcomed if they did not attempt to stir up trouble between the races.[835] The refusal of Congress to recognize the state government and the rejection of the members elected to Congress caused a fresh outburst of bitter feeling against the North; but General Swayne, who had the best opportunities for observation, said that rudeness and insult and the occasional attentions of a horse-thief were the worst things that had happened to the northern settlers.[836]

These northern men meant well but, as a rule, were incompetent as farmers and business men. Consequently they failed, and most of them never quite understood the reasons for their failure. They knew next to nothing of plantation economy, and the negroes were their only teachers. Most of them were from the West, and had never seen cotton growing before. It was almost pathetic to see these 5000 northerners risking all they possessed upon their faith in the negro, and losing. The northern merchant gave the negro unlimited credit and lost; the planter gave his tenant all he asked for, whenever it pleased him to ask. The farm stock was driven to camp-meetings and frolics while the gra.s.s was killing the cotton. Mills and factories were built and negro laborers employed, but the negroes, because of a lack of quickness and sensitiveness of touch, proved to be unfit for factory work. Besides, the noise of the machinery made them sleepy, and it was beyond their power to report for work at a regular hour each morning. At first, the negroes showed great confidence in the northern man and were glad to work for him, but too much was required of them, and after a year or two the disgust was mutual. The revulsion of feeling following failure and disappointment and ostracism injured the South by creating hostile opinion in the North. Nearly all the northern men went home, but the less desirable ones remained to a.s.sist in the political reconstruction of the state, when many of them became state officials.[837]

Troubles in the Church

At the close of the war, the churches were in a disturbed condition, owing to the att.i.tude of the Washington government. Most of the southern churches held by the northern organizations were restored to their former owners. The northern Methodist Church caused irritation by retaining southern church property that had been placed under its control by the military authorities. But the most aggravated ill feeling was aroused in the Protestant Episcopal Church.

After the collapse of the Confederate government, Bishop Wilmer of Alabama directed the Episcopal clergy to omit that portion of the prayer mentioning the President of the Confederate States. Further, he ordered that when civil authority should be restored, the prayer for the President of the United States should be used.[838] Bishop Wilmer, consecrated in 1862, had never made a declaration of conformity to the const.i.tution and canons of the church in the United States, and, consequently, even by the northern Episcopal Church, was not considered amenable to its const.i.tution.[839]

For several months his directions were not noticed by the Federal authorities, and services were held in conformity to the bishop's orders.

In September, "Parson" William G. Brownlow of Tennessee, it is said, brought the matter of the Wilmer pastoral letters to the attention of General George H. Thomas, who commanded the Military Division of the Tennessee, to which belonged the Department of Alabama. Thomas, like Wilmer, was a Virginian, and was regarded by the latter and other southerners as a traitor to his native state. Thomas was peculiarly sensitive to such a charge, and disliked Wilmer, who had expressed his opinion in regard to the matter. So it was easy to secure his interference. General Woods, at Mobile, was directed to investigate the matter. An officer was sent to ask Wilmer when he intended to order the clergy to pray for the President of the United States. The bishop refused to direct its use at the dictation of the military authority, or while the state was under military domination, since no one desired "length of life," nor the least prosperity to such a government.[840] The result was the argumentative order which follows:[841]--

HEADQUARTERS DEPARTMENT OF ALABAMA, MOBILE, ALA., Sept. 20, 1865.

_General Order No. 38_:

The Protestant Episcopal Church of the United States has established a form of prayer to be used for "the President of the United States and all in civil authority." During the continuance of the late wicked and groundless rebellion the prayer was changed to one for the President of the Confederate States, and so altered, was used in the Protestant Episcopal churches of the Diocese of Alabama.

Since the "lapse" of the Confederate government, and the restoration of the authority of the United States over the late rebellious states, the prayer for the President has been altogether omitted in the Episcopal churches of Alabama.

This omission was recommended by the Rt. Rev. Richard Wilmer, Bishop of Alabama, in a letter to the clergy and laity, dated June 20, 1865.

The only reason given by Bishop Wilmer for the omission of a prayer, which, to use his own language, "was established by the highest ecclesiastical authorities, and has for many years const.i.tuted a part of the liturgy of the church," is stated by him in the following words:--

"Now the church in this country has established a form of prayer for the President and all in civil authority. The language of the prayer was selected with careful reference to the subject of the prayer--all in civil authority--and she desires for that authority prosperity and long continuance. No one can reasonably be expected to desire a long continuance of military rule. Therefore, the prayer is altogether inappropriate and inapplicable to the present condition of things, when no civil authority exists in the exercise of its functions.

Hence, as I remarked in the circular, we may yield a true allegiance to, and sincerely pray for grace, wisdom, and understanding in behalf of a government founded on force, while at the same time we could not in good conscience ask for its continuance, prosperity, etc."

It will be observed from this extract, first, that the bishop, because he cannot pray for the continuance of "military rule," therefore declines to pray for those in authority; second, he declares the prayer inappropriate and inapplicable, because no civil authority exists in the exercise of its functions. On the 20th of June, the date of his letter, there was a President of the United States, a Cabinet, Judges of the Supreme Court, and thousands of other civil officers of the United States, all in the exercise of their functions. It was for them specially that this form of prayer was established; yet the bishop cannot, among all these, find any subject worthy of his prayers.

Since the publication of this letter a civil governor has been appointed for the state of Alabama, and in every county judges and sheriffs have been appointed, and all these are, and for weeks have been, in the exercise of their functions; yet the prayer has not been restored.

The prayer which the bishop advised to be omitted is not a prayer for the continuance of military rule, or the continuance of any particular form of government or any particular person in power. It is simply a prayer for the temporal and spiritual weal of the persons in whose behalf it is offered--it is a prayer to the High and Mighty Ruler of the Universe that He would with His power behold and bless His servant, the President of the United States, and all others in authority; that He would replenish them with grace of His holy spirit that they might always incline to His will and walk in His ways; that He would endow them plenteously with heavenly gifts, grant them in health and prosperity long to live, and finally, after this life, to attain everlasting joy and felicity. It is a prayer at once applicable and appropriate, and which any heart not filled with hatred, malice, and all uncharitableness, could conscientiously offer.

The advice of the bishop to omit this prayer, and its omission by the clergy, is not only a violation of the canons of the church, but shows a factious and disloyal spirit, and is a marked insult to every loyal citizen within the department. Such men are unsafe public teachers, and not to be trusted in places of power and influence over public opinion.

It is therefore ordered, pursuant to the directions of Major-General Thomas, commanding the military division of Tennessee, that said Richard Wilmer, Bishop of the Protestant Episcopal Church of the Diocese of Alabama, and the Protestant Episcopal clergy of said diocese be, and they are hereby suspended from their functions, and forbidden to preach, or perform divine service; and that their places of worship be closed until such time as said bishop and clergy show a sincere return to their allegiance to the government of the United States, and give evidence of a loyal and patriotic spirit by offering to resume the use of the prayer for the President of the United States and all in civil authority, and by taking the amnesty oath prescribed by the President.

This prohibition shall continue in each individual case until special application is made through the military channels to these headquarters for permission to preach and perform divine service, and until such application is approved at these or superior headquarters.

District commanders are required to see that this order is carried into effect.

By order of Major-General CHARLES R. WOODS, FREDERICK H. WILSON, A. A.-G.

Wilmer denied the right of civil or military officials to interfere in such matters. Prayer, he said, was religious, not political, and was not to be prescribed by secular authority.[842] Woods threatened to use force, and had the churches closed by soldiers. St. John's Church in Montgomery having been closed by the military authorities, the congregation attempted to meet in Hamner Hall, a school building, but was dispersed by soldiers at the point of the bayonet. Much to the indignation of Generals Woods and Thomas, services were held in private houses.[843] The House of Bishops of the northern church protested against this edict to the President. Wilmer appealed to Governor Parsons and found that the "civil governor" of G. O.

No. 38 was only a subordinate military official with no power. President Johnson at first refused to interfere, but was finally induced to direct Thomas to revoke the suspension of the clergy. This was done in the following remarkable order:[844]--

HEADQUARTERS MILITARY DIVISION OF THE TENNESSEE, NASHVILLE, TENN., Dec. 22, 1865.

_General Orders No. 40_:

Armed resistance to the authority of the United States having been put down, the President, on the 29th of May last, issued his Proclamation of Amnesty, declaring that armed resistance having ceased in all quarters, he invited those lately in rebellion to reconstruct and restore civil authority, thus proclaiming the magnanimity of our government towards all, no matter how criminal or how deserving of punishment.