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Southern Heritage <br>News and Views

Saturday, July 30, 2016

THE NEWLY MINTED 2016 QUARTER

By Jeff Paulk

Maybe I am a bit slower than most folks at noticing things, or maybe I just haven’t seen this until today, but the newly minted 2016 quarter pays tribute to John Brown.  “Who is John Brown?” many will ask.  Well, to give the short and sweet answer, he was America’s first terrorist.  It doesn’t surprise me that this government of ours would honor such a person.  After all, it, and the media, fall all over themselves when it comes to Martin Luther King, Jr. who had communist connections and associations, and was a plagiarist. The truth is not told about him, just as it is not told about Abraham Lincoln due to government control over the curriculum taught in our schools.  But, herein, I shall tell you the truth about John Brown.

John Brown was a radical abolitionist who envisioned violent slave uprisings in which slaves would murder their masters.  In Aug. 1855 he followed 5 of his sons to Kansas to help make the state a haven for anti-slavery settlers.  He led attacks on people who had moved to Kansas from Southern states. On the evening of 23 May 1856, he and 6 followers, including 4 of his sons, visited the homes of Southern men along Pottawatomie Creek, dragged their unarmed inhabitants into the night, and hacked them to death with long-edged swords, in front of their wives and children.  At once, "Old Brown of Osawatomie" became a feared and hated target of Southern transplants.  It did not matter that these people were not slave-owners, they were from the South and needed exterminating, just as General Sherman proceeded to do a few years later in Lincoln’s illegal war. 
       
In autumn 1856, temporarily defeated but still committed to his vision of a slave insurrection, Brown returned to Ohio. There and during 2 subsequent trips to Kansas, he developed a grandiose plan to free slaves throughout the South. Provided with moral and financial support from prominent New England abolitionists, Brown began by raiding plantations in Missouri but accomplished little. In the summer of 1859 he transferred his operations to western Virginia, collected an army of 21 men, including 5 blacks, and on the night of October 16th raided the government armory and arsenal at Harpers Ferry.  From there he planned to arm the thousands of chattels who, learning of his crusade, would flock to his side. Instead, numerous bands of militia and a company of U.S. Marines under Bvt. Col. Robert E. Lee hastened to the river village, where they trapped the raiders inside the fire-engine house and on the 18th stormed the building. The fighting ended with 10 of Brown's people killed and 7 captured, Brown among them.
       
After a sensational trial, he was found guilty of treason against Virginia and was hanged at Charlestown, amid much fanfare,  Dec. 2, 1859. The stately, fearless, unrepentant manner in which he comported himself in court and on the gallows made him a martyr in parts of the North.
Source: "Historical Times Encyclopedia of the Civil War" Edited by Patricia L. Faust
  
If John Brown was so determined to put an end to slavery, why didn’t he start by trying to end it in the North?  Child slave labor was quite common in the northern factories, but that doesn’t get taught in our schools. What an upside down country we live in.  We have monuments, schools, and streets dedicated to people who have done their best to destroy what our Founding Fathers established, and at the same time, we have people trying to destroy the history, culture, and heritage of one specific group of people, Southerners, but if the same deeds were perpetrated upon any other group in this country, we would see the media and the government howling like a run over dog.  Now we have a newly minted coin to honor America’s first terrorist, who, by the way, in case you were not aware, is the subject of the famous song, “Battle Hymn of the Republic”, written by Julia Ward Howe, which is blasphemy in song. But that’s another topic for another time.

Friday, July 08, 2016

SOUTHERN BAPTISTS FOR SOUTHERN HERITAGE

As we have stated in the last two week's letters, our response to the condemnation of the Confederate Battle Flag by the Southern Baptist Convention, "will be ongoing."

In the Baptist churches of the antebellum South, blacks and whites usually worshiped together. This was not the case in most of the churches in the North.

Fast forward to our modern era, and in the last 15 years or so a new generation of Southern Baptists have arisen. They have been told by the liberals in their leadership that the convention was established as a byproduct of the Civil War by evil slaveholders in the South whose primary missionary enterprise was to promote slavery and whip black people while quoting scripture verses about slaves obeying their master.

The result:

Just as their has been a push throughout our nation to purge our history of its founding fathers, so in the SBC there is a movement to purge the convention of any reference to the fact that its founders and early leaders were Southern.

The reality, the history, is a totally different story. As the organizational developments and formal establishment of the Southern Baptist Convention predates the War by a decade and the divisions between Baptists of the South and their brethren in the North a few decades prior even to that.

There were a LOT of things dividing the Baptists of the North from the Baptists of the South. In his history of the Southern Baptist Convention, W. W. Barnes expressed the view that these differences between northern and southern Baptists would have brought separation even had there not been a political division in the country that ultimately resulted in the WBTS.

With all that divided them, believe it or not, the one thing that Baptists, both North and South actually shared as common ground in about equal numbers, was slavery. That is because for every Baptist in the South who wanted to own slaves or run their plantation or mill with slave labor, guess what? There was a Baptist in the North who was in the business of human trafficking, eager to sell slaves.

A minority of Northern Baptist merchants sought the profit involved in importing slaves from Africa while a minority of Southern Baptist planters, the only ones able to use large numbers of unskilled laborers on large plantations in a relatively warm climate, were their customers. At the height of this system, however, two-thirds of the white families of the South owned no slaves at all, and Baptists (who were generally of the lower economic status) owned even fewer slaves than their wealthier Episcopal and Presbyterian neighbors. The number of slave owners in the Southern Baptist churches was about equal to the number of slave sellers in the Northern churches. Likewise, the number of abolitionists in the Southern churches was about equal to the number in the Northern churches too.

So the Southern Baptist Convention, despite all of the revisionist propaganda to the contrary, was not established by slaveholders for the purpose of promoting and expanding slavery. Here is the real story of the establishment and development of what is arguably the greatest missionary enterprise the world has ever seen - The Southern Baptist Convention:

Most early Baptists in America arrived from England in the seventeenth century where the King and the State Church persecuted them for their separatist religious views. Baptists like Roger Williams and John Clarke migrated to New England in the 1630s; Elias Keach and others entered the Middle Colonies in the 1680s; and still others purchased land in the Southern Colonies in the 1680s and 1690s.

The oldest Baptist church in the South, First Baptist Church, Charleston, South Carolina, was organized in Kittery, Maine, in 1682, under the leadership of William Screven. The church moved to South Carolina a few years later. A Baptist church was formed in the Virginia colony in 1715 through the preaching of Robert Norden, and one in North Carolina in 1727 through the ministry of Paul Palmer. By 1740, there were just eight Baptist churches in the southern colonies.

The Great Awakening swept through the American colonies about 1740. Shortly thereafter, Baptists in the South began a period of rapid growth. As George Whitfield, the Anglican evangelist who led the revival lamented, "Woe is me, all of my chickens have become ducks." This was in reference to his converts seeking baptism and membership in Baptist churches.

The principal Baptist leaders in the Great Awakening were Shubal Steams and Daniel Marshall, who were called Separate Baptists. In 1755, these two Baptist preachers from Connecticut and a few of their followers organized a church at Sandy Creek, North Carolina. During the next few years they preached zealously in all the southern colonies, stormed the new western frontier, and provided patterns of church life that Southern Baptists still follow. This rapid spread of Baptists in the South was strongly opposed by the churches in the North because the northern churches were primarilt State churches and were supported by public taxes.

In Virginia Baptist preachers were whipped and imprisoned in the decade before the American Revolution.

When the Declaration of Independence was signed it was against the law to be a Baptist in 12 of the 13 colonies.

Baptists soon became active patriots in the Revolutionary War. With their demands for religious liberty, they included a cry for political liberty. They loyally supported patriots like Patrick Henry, Thomas Jefferson, James Madison, and George Washington, and received their praise. Baptists in the South played an important role in securing the adoption of religious liberty in Virginia. Like their fellow Baptists in the North, they helped lay foundations for the national Bill of Rights which guaranteed religious liberty for all in the new Constitution of the United States.

After the close of the Revolutionary War, Baptists in the southern states grew steadily during the remainder of the 1700s. A second Great Awakening broke out among several denominations west of the Allegheny Mountains just at the turn of the century. Baptist churches in the South gained many new members as a result of this revival.

Baptists in America, like their English Baptist brethren, desired the larger fellowship and combined ability for missions that comes from associational work. In 1707, Baptists around Philadelphia, Pennsylvania, organized the first Baptist association in America by sending messengers from nearby churches. The second association, a daughter of the first, was formed in Charleston, South Carolina, in 1751. After this, the number of associations began to increase rapidly.

At first the associations provided a larger fellowship and to allow counsel concerning common problems facing the churches. Associations had no authority over the churches which affiliated with them.

Some Baptists, however, were not willing to relate to an association for fear that their churches might lose some of their freedom and authority. When the Philadelphia Association began a home missions program in 1755, many churches viewed this as another way in which the associations might rob them of their freedom. They began to consider other ways to do mission work which would safeguard the authority of the churches.

One of these new methods came into being in 1792 when William Carey led in the formation of the Baptist Missionary Society in England. This kind of missionary body would make it possible for individuals to work together in missions or any other Christian task without surrendering any church authority. Called the society method, it differed from the older associational method by removing the churches from the supervision of the associations in missionary activity. Under this new plan, any Baptists interested in foreign missions could organize an independent society for foreign missions whose membership would consist of those who would make a financial gift for foreign missions. Similarly, those Baptists interested in home missions could organize another independent society for that purpose, or another society could be organized in this way for any kind of Christian work. Massachusetts Baptists adopted such a plan in 1802. Within a decade, most of the associations had turned their missionary programs over to independent missionary societies.

In 1812, Adoniram and Ann Judson and Luther Rice sailed to India as missionaries for another denomination. En route, they studied the Bible and other books carefully, concluding that Baptist beliefs were closer to the New Testament teachings than their former views. All three sought out baptism as Baptists in India. They informed their denomination of this and were stripped of their standing. They sought to become missionaries for Baptist churches in the United States, but there was no Baptist foreign mission society in the nation. So local societies were formed in the North and the South to meet the immediate needs of these new Baptist foreign missionaries.

May 18, 1814, thirty-three messengers representing Baptist churches throughout America met at Philadelphia and formed a national foreign mission society called the General Missionary Convention. Meeting only once every three years, this body was sometimes called the Triennial Convention. The Convention was organized on the society pattern (that is, organizing a separate society for each Christian ministry), although southern leaders sought for several years to change it into the associational type (that is, one denominational body fostering several different Christian ministries). Baptists in America formed a second society in 1824 for tract publication and distribution. In 1832, they organized a home mission society. Seemingly, these Baptists had permanently united on the society model for Christian work.

When Baptists in this country formed the first of their three national societies in 1814, many of their leaders recognized that there were numerous social, cultural, economic, and political differences between the businessmen of the North, the farmers of the West, and the planters of the South. These differences had already brought much political rivalry between the several sections of the new nation. Each section continued to revive old colonial disagreements and wrestled with questions about how the new constitution should be interpreted, what constituted the final legal power, and similar problems.

So naturally, the meetings of the three Baptist national societies in the 1840s brought angry debates between Northerners and Southerners. These debates concerned the interpretation of both the constitutions of the missionary societies and also the Constitution of the United States.

The Northerners in the societies often rejected the appointment of Southerners to receive missionary appointments. The Northern churches also wanted to extend the authority of the denominational body to discipline church members in violation of local church autonomy. The stage was set for separation.

In 1844, Georgia Baptists asked the Home Mission Society to appoint a missionary to guide church planting efforts in Georgia. The appointment was declined. A few months later, the Alabama Baptist Convention asked the Foreign Mission Society to appoint one of their preachers as a missionary. When the society said no, Virginia Baptists called for Baptists of the South to meet at Augusta, Georgia, in May, 1845, for the purpose of consulting "on the best means of promoting the Foreign Mission cause, and other interests of the Baptist denomination in the South."

May 8, 1845, about 293 Baptist leaders of the South gathered at the First Baptist Church, Augusta, Georgia, representing over 365,000 Baptists. They concluded, with expressions of regret from their own leaders and from distinguished northern Baptist leaders, that more could be accomplished in Christian work by the organization in the South of a separate Baptist body for missionary work. The Methodists in the South had already separated from their northern brethren and formed their own denominational body and southern Presbyterians were in the process of doing so too.

Southern Baptist leaders noted that Paul and Barnabas had disagreed over the use of John Mark in mission service, and "two lines of service were opened for the benefit of the churches." These leaders hoped that "with no sharpness of contention, with no bitterness of spirit, . . . we may part asunder and open two lines of service to the heathen and the destitute."

10, 1845, the Southern Baptist Convention was provisionally organized under a new constitution, which was ratified the following year in Richmond, Virginia. In their address to the public, Convention president William B. Johnson and other Southern Baptist leaders pointed out that Baptists, North and South, were still brethren; that separation involved only the home and foreign mission societies and did not include the third national society for tract publication; and that this new organization would permit them to have a body that would be willing to appoint Southerners to home and foreign mission fields without the objection of the northern churches.

At the 1845 meeting, Southern Baptists were faced not only with the question of whether to organize a separate body but also with the problem of what kind. Baptists, like other denominations which give final authority to the local churches, have had difficulty in trying to form an effective general body without threatening the local church's autonomy. This was the reason that the association-type plan had been viewed with suspicion by some churches, resulting in the adoption of the society plan for missionary and other Christian work.In safeguarding the authority of the churches, however, the society plan made it difficult to secure unity and effectiveness in denominational work.

Southern Baptists, at their meeting in 1845, deliberately rejected the method of having a separate society for each kind of Christian service. They chose instead to follow the more centralized pattern of the older associational plan to form only one general convention closely related to the churches for all Christian ministries. They felt that they could provide safeguards in Convention operation that would protect the autonomy of the local churches. Rather than form independent societies for Christian ministries, Southern Baptists elected a board of managers to supervise foreign missions and another to supervise home missions, both under the authority of the Convention. Other boards for additional Christian ministries would be formed later by the Convention.

After 1845, Northern Baptists moved even farther toward the society type of organization until 1907-08, after which they began experimenting with a modified associational type of convention. Southern Baptists continued to move toward an associational-type body until 1931 when, by constitutional action, practically all of the remaining society-type characteristics were eliminated from their convention.

Toward the end of the 1850's and especially into the 1860's the northern invasion of the Southern States and its resultant War Against the South; followed by reconstruction; continued sectional rivalry, depressions and inflation, internal doctrinal conflicts, perplexing organizational questions, and - despite these things - remarkable growth and expansion in Christian ministries made up the story of Southern Baptists until 1891.

The War Between the States totally disrupted all of the programs of the Convention. Reconstruction (until 1877) delayed the return to normalcy. Political / sectional differences in other forms continued to mar the fellowship and cooperation of Southern Baptists with Northern Baptists. While the question of reunion was raised by Northern Baptists after the WBTS had ended, Southern Baptists declined to return to the society-type denominational bodies they had left in 1845. Despite this, the Home Mission Society of the North carried on a fruitful program of missions, education, and church, assistance among both blacks and whites in the South during this period. This active work in the South by the northern society provided a formidable rival for the Southern Baptist Convention. Not until the 1880s was the Southern Baptist Home Mission Board able to claim the southern field as its base.

Landmarkism, another important movement in Southern Baptist history, developed in the 1850s led by a preacher, Dr.  J. R. Graves. He migrated from Vermont to the South bringing with him the typical New England Baptist fear of conventions. His leadership ensured that the Southern convention would respect the autonomy of its churches for generations to come. I

In 1846, after the first year of operation, the Foreign Mission Board reported that only two missionaries had been appointed to one field (China) and that receipts had totaled only $11,735. By 1891, however, the board had raised a total of almost $2,000,000 and had increased the number of missionaries to ninety-one serving in six fields: China, Africa, Italy, Mexico, Brazil, and Japan.

One of these missionaries in China was Lottie Moon. In 1887, she appealed to Southern Baptist women to make a special Christmas offering for foreign missions. In the following year, the newly-organized Woman's Missionary Union set a goal of $2,000 for this cause and raised $3,315. This was the small beginning of an annual Christmas offering that has raised more than $1,000,000,000 for foreign missions.

The Home Mission Board encountered many problems in its first half century of life. Despite adverse conditions, this board made excellent progress. In its first year, it reported seven missionaries and receipts of $1,824, but by 1891 the number of missionaries had increased to 407 and the receipts for that year to $199,251.

In addition to these two original boards, the Convention elected two other boards during this period, neither of which survived. In 1851, a Bible Board was formed at Nashville, Tennessee, but it was dissolved during the War. From 1863 to 1873, the Convention fostered the first Sunday School Board at Greenville, South Carolina, but it was a casualty of the postwar financial crisis in 1873.

Some Southern Baptists desired to carry on ministries which the Convention preferred not to include as boards. Four society-type bodies were organized outside of the Convention between 1845 and 1891 to support these ministries. A Southern Baptist Publication Society was organized in 1847 and a Southern Baptist Sunday School Union in 1857, but neither survived the War. In 1859, an Education Convention opened the Southern Baptist Theological Seminary at Greenville, South Carolina. Forced to close during the War, the seminary resumed classes at the close of hostilities, moving to Louisville, Kentucky, in 1877.

The fourth organization developed outside of the board structure was Woman's Missionary Union, Auxiliary to the Southern Baptist Convention. After many years of activity on the local and state levels, in 1888 Southern Baptist women formed a southwide organization, with Annie W. Armstrong as the first executive secretary.

The close of this period of Southern Baptist beginnings occurred in 1891. Southern Baptists did not separate from the American Baptist Publication Society of Philadelphia at the time the Southern Baptist Convention was formed. This northern society continued to publish books for Southern Baptist writers, provide tracts, and furnish Southern Baptists with Sunday School quarterlies, supplies, and helps for Sunday School teachers. It had many friends among Southern Baptists. When southern leaders in the 1880s proposed the formation of a separate Southern Baptist Sunday School Board, there was immediate resistance from many Southern Baptist leaders. When J. M. Frost, a Virginia pastor, declared in an article in Baptist papers in 1890 that he intended to push for a separate Sunday School Board, he was opposed by a large majority of southern leaders and editors. Nevertheless, after many debates and some sensitive confrontations, Southern Baptists formed their present Sunday School Board [now LifeWay Christian Resources] in 1891 with headquarters at Nashville, Tennessee. The formation of this board marked a new era for Southern Baptists. It signaled the move of the Convention toward becoming a truly denominational body. Through its promotion and financing of many ministries, its development of effective methods for church growth and training, and its unifying effect by providing a common literature for all Southern Baptists, the Sunday School Board rapidly fostered a strong denominational unity that became an important factor in the geographical expansion of Southern Baptists in the twentieth century.

The growth of the Southern Baptist Convention between 1845 and 1891 was substantial. From 365,346 members in 4,395 churches in 1845, Convention affiliation increased to 1,282,220 members in 16,654 churches by 1891. Scores of new ministries had been undertaken by the Convention, and a developing denominational unity gave the promise of effective cooperation through the years ahead.

Southern Baptists have absolutely NO reason to be ashamed of their ancestors, of their Fathers in the Faith, those who established their convention. Likewise, it is the duty of Southern Baptists, and of all Southerners, to make sure that their ancestors would have no reason to be ashamed of their descendants.

Chaplain Ed

Friday, July 01, 2016

The Battle Hymn Refuted

by David O. Jones

The “Battle Hymn of the Republic” occupies a prominent position not only within the program of nearly every nationalistic celebration, but also has become a part of many Christian services. Admittedly, the anthem sounds good, but it is far from being a “hymn” in the traditional sense of the word. Many Christians understand its stirring words to provide an image of a victorious Church, but that is just not so! The connotations of a spiritualized patriotism which have endeared it to many, result from a mistaken and cursory reading of the song.

By definition, a hymn is a song which incorporates theological truth into its text. Wonderful examples of Christian hymns are “A Mighty Fortress Is Our God,” “Great Is Thy Faithfulness” and “How Firm a Foundation.” But despite its author’s use of biblical phrasing, the “Battle Hymn of the Republic” is not about Christ “marching” against sin and the Church being “victorious” over evil. The theological truths which it expresses are anti-Christian and anti-biblical, thus it should never be sung by a Christian congregation.

The “Battle Hymn of the Republic” was written in the fall of 1861. While in Washington, D.C. with her husband, Mrs. Julia Ward Howe watched troops marching off to war singing “John Brown’s Body.”She determined to write a more inspiring war song to what was a good melody. First published in the Atlantic Monthly, she received five dollars for her literary effort.

Born into a prominent New York City family, Julia Ward was raised in a conservative, Christian home. As a young woman she rebelled against her parents’ strong Calvinism and ultimately married the Boston reformer, Dr. Samuel G. Howe. She adopted the tenants of Transcendentalism, then Unitarianism, and it was in that light that the “Battle Hymn” was written.

The Transcendentalists became the core of the radical abolitionist movement. Dr. Howe, as well as their Boston pastor, the Reverend Theodore Parker were two members of the “Secret Six” who financed and armed the anti-slavery terrorist John Brown. After his murderous rampage in Kansas and at Harper’s Ferry, Mrs. Howe lamented, “John Brown’s death will be holy and glorious. John Brown will glorify the gallows like Jesus glorified the cross.”

The “Battle Hymn of the Republic” can only be understood within the framework of the Transcendentalist-Unitarian creed. The first verse reads:

Mine eyes have seen the glory of the coming of the Lord.

He is trampling out the vintage where the grapes of wrath are stored;

He has loosed the fateful lightning of His terrible swift sword.

His truth is marching on.

Mrs. Howe applied the apocalyptic judgment of the Revelation (14:17-20 & 19:15) to the Confederate nation. She pictured the Union army not only as that instrument which would cause Southern blood to flow out upon the earth, but also the Union army as the very expression of His Word (sword) itself. The Transcendentalist-Unitarians believed that the evil in man could be rooted out by governmental action. The South was evil and was thus deserving of judgment of the most extreme nature—its own Armageddon.

The second verse follows the same theme by presenting the Union army as the abode of their vengeful God.

I have seen Him in the watch fires of a hundred circling camps;

They have builded Him an altar in the evening dews and damps;

I can read His righteous sentence by the dim and flaring lamps.

His day is marching on.

The third verse is so contrary of the Gospel of Jesus Christ that many hymnals leave it out altogether.

I have read the fiery gospel writ in burnished rows of steel.

As ye deal with My contempters, so with you My grace shall deal;

Let the hero born of woman crush the serpent with his heel.

Since God is marching on.

Mrs. Howe proclaimed a gospel of judgment pictured by rows of affixed bayonets. Taking God’s promise of deliverance from Genesis 3:15, she applied it not to Christ, but to the Union soldier who would receive God’s grace by killing Southerners. This was certainly a different gospel; the kind of which the Apostle Paul said, “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” (Galatians 1:8)

Verse four returns to the prose of the Apocalypse with trumpet and judgment seat imagery:

He has sounded forth the trumpet that shall never sound retreat;

He is sifting out the hearts of men before His judgment seat.

O be swift, my soul, to answer Him! Be jubilant, my feet!

Our God is marching on.

The problem again is that civil warfare was the instrument being promoted for determining the hearts of men. A man’s positive response to the call for enlistment in the Union army was the action which would reveal their standing before God.

The fifth and final verse gives the ultimate expression of the warped and anti-biblical theology which possessed the radical abolitionists.

In the beauty of the lilies, Christ was born across the sea,

With a glory in His bosom that transfigures you and me.

As He died to make men holy, let us die to make men free,

While God is marching on.

To Julia Ward Howe the work of Christ was incomplete. It was up to men through civil government to bring about a utopian society. She was quoted in her biography, “Not until the Civil War did I officially join the Unitarian church and accept the fact the Christ was merely a great teacher with no higher claim to preeminence in wisdom, goodness, and power than any other man.” (emphasis mine)

The “Battle Hymn” theme has nothing to do with Christianity or God. It is a political-patriotic song about the destruction of the South, written in religious terminology. It is a clever product. Howe deliberately created the idea that the North was doing God’s work. It paints a picture of a vengeful God destroying His enemies—the South, and elevating the North’s cause to that of a “holy war.” In doing so, Howe portrayed the South and its people as evil and the enemy of God. Outrageous, but it worked.

As a Unitarian, Julia Ward Howe believed the Unitarian doctrine that man is characteristically good and he can redeem himself by his own merits without any help from a saviour. She rejected basic biblical truths such as a literal hell—“I threw away, once and forever, the thought of the terrible hell which appears to me impossible.”

Mrs. Howe also refuted the exclusive claim of Jesus, “I am the way, the truth, and the life. No one comes to the Father except through Me.” (John 14:6) by saying, “Having rejected the exclusive doctrine that made Christianity and special forms of it the only way of spiritual redemption, I now accept the belief that not only Christians but all human beings, no matter what their religion, are capable of redemption. Christianity was but one of God’s plans for bringing all of humanity to a state of ultimate perfection.”

Our challenge is to bring a proper understanding of the nature of this battle anthem to the leadership of the Christian church. No Christian church would intentionally sing a song of praise to Satan’s doctrines, nor would any pastor or elder lead their flock into rebellion against true biblical doctrine. Yet by ignorance, is has been done on a regular basis in the American church. The “Battle Hymn of the Republic” is apostasy. It promotes hatred and vengeful destruction. It has no place in a worship service.

Sunday, June 26, 2016

Political Correctness Is Tied To Basic Ignorance

LtCol (ret) Edwin L. Kennedy, Jr

I have concluded that political correctness is tied to basic ignorance.  Basic ignorance is endemic in our society as is political correctness.  Jay Leno’s “Jaywalking” video clips; “Watter’s World” video clips, and numerous YouTube clips showing interviews of supposedly educated people prove my point. 

I retired from the Army almost 20 years ago and ran a large high school Army JROTC program.  In 2002 I successfully sued our school district in Leavenworth, Kansas for trying to illegally fire me just for asking if my son could wear his Dixie Outfitter t-shirt.  Kansas City Federal District Court handled the settlement requested by the district before they literally lost their shirts.  My son got to wear his shirt.  That did not end the retribution so I left and returned to teaching at the Army’s Command and General Staff College in 2004 where I frequently encounter ignorance as stunning as I did when working at the high school.

I taught graduate history at the staff college prior to retiring and, as a certified Army historian, continue to integrate history into all of my instruction.  I now teach executive-level leadership.  Our course continues to take our students to study at War Between the States battlefields and Chickamauga, Georgia is one of my favorites that we frequent.  Because our leadership course uses a case study centered on the movie “12 O’Clock High”, I tie my other course instruction to the case study.  For example, a direct tie to the 8th USAAF in WWII (“12 O’Clock High”) and the battle of Chickamauga is that the grandson of a famous cavalry division commander at Chickamauga was the first U.S. general killed in action in Europe during WWII. 

In order to illustrate my instruction, I obtained three large glass display cases and populated them with historical military displays related directly to leadership instruction.  For “12 O’Clock High”, I emplaced an extensive collection of uniforms and equipment used by USAAF bomber crews.  Behind the exhibit I put posters showing the ties to our instruction and some historical facts.  For three years one of the posters had a photo of the general whose grandfather was a Confederate cavalry division commander at Chickamauga with an annotation that he was KIA over Germany in June 1943 leading bombers on a mission to Kiel.

One of my fellow instructors, retired Army officer, Joe Judge filed a complaint against me.  For three years he never looked at the display.  He was not interested.  Not only did I receive a formal counseling from my supervisor for emplacing this photo in the exhibit, I was threatened with punishment if it was not removed ---- effectively censoring factual history.  Judge, who has no history knowledge, was responsible for the censoring and banning of any display with the photo in the future.  His ignorance was solely based on his “feelings” that the photo and caption explaining who the general was might “offend” our black students.  Rather than educate our students, Judge decided that their potential feelings were more important than historical facts.

Because of this, I was forced to remove the display of Brigadier General Nathan Forrest, III in his USAAF uniform.  This was done despite the fact that Forrest, III was KIA and is now buried in Arlington National Cemetery.  I have taken the entire exhibit down and will no longer emplace any exhibits as censorship is the antitheses of intellectual freedom and education.  I know of other instances with fellow instructors of this type of political correctness over-riding common sense.  It is a sad effect of political correctness that is assisting in the dumbing-down of our culture ---- in this case our Army officers.  Thanks to Joe Judge, our students will wallow in ignorance because Joe had no clue that Brigadier General Nathan Forrest, the Confederate general, fought at Chickamauga and we certainly don’t want our officers to know the fact that his grandson fought honorably for the U.S., losing his life doing so.

The case in the exhibit showing BrigGen Forrest, III’s photo is below:


Friday, June 17, 2016

I Am the Confederate Battle Flag

by Charles H. Hayes 

  I am the Battle Flag
  of the Confederate States of America.

  I am a proud flag.
  I have led great armies to great victories.
  From tall masts I have saluted,
  And been saluted by,
  The ablest generals in history.

  I am a potent symbol.
  I have the power to stir the blood
  Of those who carried me in battle
  Though that blood be continents away
  And generations removed from those battles.

  I am an honorable flag.
  Do not use me for ignoble purposes.
  I am a symbol of pride, not arrogance.
  I represent love of homeland, not hatred toward anyone.
  But no matter who carries me
  Or for what purposes, I cannot be dishonored.
   
   I secured my honor in a hundred battles
  Where good men dying passed me to good men still struggling;
  Where we prevailed against almost impossible odds;
  Where we were beaten by overwhelming numbers;
  Where I was as bloody, torn, tired, and soiled
  As the men who carried me.

  I am a worthy flag.
  I have stood watch over the graves of patriots.
  I have comforted widows in their loneliness.
  As a blood-stained rag I have been passed as a rich legacy
  To the heirs of those who had lost all for my sake.

  I am the Battle Flag of the Confederate States of America.
  Do not forsake me.








Ole’ Bedford’s havin’ another party!!!

Ole’ bedford’s havin’

another party!!!

You are cordially invited to attend the 17th Annual Birthday Celebration of
 Lt. General Nathan Bedford Forrest!

Saturday July 9, 2016
3:00 PM

At
“FORT DIXIE”
Home of Butch & Pat Godwin
10800 Co. Rd. 30
Selma, Alabama  36701

Guest Speaker – Chuck McMichael
 Past Commander-in-Chief, Sons of Confederate Veterans

Live Music by:
The UNRECONSTRUCTED Band


Southern Fried Catfish Supper w/ all the fixin’s served at 6:00PM

Auction, door prizes, ice cold watermelon served all day long –
Drawing for NBF Hot Cast Bronze Mini Bust

HOTELS:  Area Code 334 - Hampton Inn- 876-9995; Holiday Inn Express – 874-1000;
 Quality Inn- 874-8600; Comfort Inn-875-5700; America’s Best-872-1900; Selma Hotel-872-0460


For more information call: Pat Godwin @ 334-875-190, 334-419-4566 (cell) e-mail: oldsouthrebel@zebra.net – please call for reservations for headcount purposes only.

All proceeds go toward Confederate Memorial Circle, Live Oak Cemetery, Selma, Alabama for 19 historical narrative markers to be placed at points of interest within Confederate Memorial Circle.


No Charge – DONATION ONLY 




FRIENDS OF FORREST, INC.
2016 ANNUAL NEWSLETTER


Dear Friends of Forrest:

SEVENTEEN CELEBRATIONS!!! WOW!  Can ya believe this is the 17th Annual Nathan Bedford Forrest Birthday Celebration!!! Absolutely Incredible! The years just keep flyin’ by! This celebration continues because of YOU…you who love and revere the GREATEST MILITARY GENIUS who ever lived! As we continue to celebrate the life of Lt. General Nathan Bedford Forrest, we follow his advice to his men…”When ya got the enemy on the run, keep the skeer on ‘em”!!!  I know that in view of the past year since June 17, 2015 after the “Charleston 9” shooting, our fight for our Southern history and heritage and our very INDENTITY has certainly escalated to an intensity that appears to have had an injection of steroids…especially thanks to Alabama’s X-rated governor, robert bentley and South Carolina’s governor, nikki haley.  The TRUTH of the matter is that “they” fear us and what we stand for…FREEDOM & LIBERTY and a Constitutional Representative government! Our culture is a Christian culture and Christianity is the bullseye of their target!  Western Civilization must be eradicated in order for the one world government to exist! But in the face of adversity, we MUST PERSEVERE!!! 

We hope you are making plans to attend this year’s FORREST CELEBRATION as we look upon this gathering each year as more of a “Family Reunion”. Because of Nathan Bedford Forrest, Butch & I have made soooo many wonderful friends whom we consider integral members of our extended Confederate family. We lament the passing of so many “soldiers on the battlefield” since this celebration started back in 2000 but with the passing of each precious soul, we will always remember them; but, hopefully, we garner another soldier who has come to know the TRUTH about our history and our heritage and has joined the fight to save our noble Christian culture.

As always, each year, we strive to plan a gathering that will make you want to attend, even though you might have been here many times before and will make you leave here at the end of the day, looking forward to returning next year!  With that goal in mind and in our heart, this year guarantees the achievement of that goal! Chuck McMichael, past Commander-in-Chief, National/International Sons of Confederate Veterans, will be our keynote speaker this year and will be giving his address on “The Blood”. I have especially asked Chuck to give this presentation because it is one of the most outstanding presentations I have ever heard and I firmly believe that EVERY ONE of our people needs to hear this speech and hopefully will bring our people to understand the importance of “the Blood”.  Chuck is never a “lulling” speaker and is blessed with such a sense of humor that is so unique. He is certainly a NATURAL!

For YEARS I have tried to get UNRECONSTRUCTED here at the FORREST CELEBRATION but they are in such demand that they have always been booked before I could get to them, but this year, thankfully, I asked them LAST year about performing for the 2016 celebration.  We are very excited to have them coming this year to entertain you for the day with their unique style and talent. I know you will want to come & enjoy their music during the day; especially, if you have never had the pleasure of hearing them, you are in for a wonderful treat!

Of course the day will consist of our usual “SOUTHERN MENU” serving ice cold watermelon all day long at the Pickaninny Freeze Watermelon Stand. At 6PM, is our famous Southern Fried Catfish supper with all the fixin’s and General Forrest’s Birthday Cake! Col. CC Pegues Selma Camp Commander, Nelson Andrews will be our Master Chef again this year! The BEST catfish this side of the Big Muddy!  Past Ala Div. SCV Commander, Ronnie Simmons will be our Master of Ceremonies. We have some special Southern/Confederate items for the always exciting auction and also some special door prizes. 

Since last year’s drawing of the LAST hot cast bronze NBF mini bust, I am happy to announce also that, thanks to the sculptor of the NB Forrest bust, Paul D. Spaulding, I commissioned a foundry by his recommendation to pour the NBF mini bust that we draw for each year. Digby Carter of Somerset Foundry in Bath, Maine has done an exquisite job of pouring the new busts!  The patina is just beautiful and the bust is mounted on a beautiful finished block of walnut. This is an exquisite work of art; hot cast bronze, poured from the original mold and would retail at as much as $5000 depending on the art market location, of course.  Enclosed are 10 tickets for the drawing at $2 each if you wish to participate. Please send the stubs with your name & contact information and check made payable to NBF Monument Fund/Confederate Memorial Circle & mail back to me to receive before 8 July 2016 to insure that your tickets get in the drawing. If you choose NOT to participate, please discard the tickets & DO NOT SEND BACK TO ME.  If you wish to make copies of the tickets to enter the drawing with more chances, please feel free to do so & send stubs & check accordingly.

We invite you to come & bring your family & friends. While in Selma,  please make plans to visit Confederate Memorial Circle at Historic Live Oak Cemetery to enjoy our victory against the City of Selma and see our project and see your ancestor paver(s) if you have already purchased a paver. After 15 years and 2 lawsuits, we have a sound victory in Selma, Alabama, the civil rights capital of the world! We now hold the deed to Confederate Memorial Circle! The 14th Amendment FINALLY worked for us!  We are still raising funds to have 19 historic narrative markers placed at the featured points of interest within the Circle. If you would like to purchase an ancestor paver & do not have a form, please contact me & I will mail the forms to you or send by e-mail attachment.

 The Re-dedication of Confederate Memorial Circle was held last May 23, 2015 – I hope you were a part of that wonderful day in history, but if you did not get to attend, the DVD is now available for you to enjoy the day in the convenience of your home. It is a 3-disc set, 2 ½ hours long and beautifully packaged for $25 plus $3 shipping & handling. The set includes the speeches in their entirety of the 4 wonderful speakers of the day; Dr. Cecil Williamson, Benny Austin, Bill Rambo and Todd Kiscaden, plus the music of the 5th Ala Regimental Band, and Celtic singer/songwriter Jed Marum performing at the reception held at the Smitherman Building Museum, original site of the NBF monument in Oct 2000 until it was moved by the City of Selma to Live Oak Cemetery in Feb 2001.  We had some requests for the Historic program booklet & I had some reprinted. We are selling them for $5 each while they last & will not be reprinted. Also, we still have some of the NBF Commemorative Coins available at $10 each. When these are gone we will not have any more struck.  All these items will be for sale at the CELEBRATION, of course. We still offer the FRIENDS OF FORREST T-Shirt for $25 each which includes shipping & handling; we have Large & X-Large on hand right now.   All proceeds from the sale of all these items described, plus the bust drawing tickets & the CELEBRATION go toward the 19 historical markers.

Butch & I and the Friends of Forrest Board of Directors want to thank you ALL for your continued faithful support all these years of our efforts here in Selma to pay homage to General Forrest that he so rightfully deserves for his valiant defense of Selma on 2 April 1865 and to protect, defend and preserve our Southern heritage here in Selma. Without your faithful, dedicated support, our efforts would have never come to fruition!  We especially thank you for your precious friendship, prayers and moral support during the most trying times through these past 15 years and 2 lawsuits.

Bring ya family & friends!  Bring insect repellant, sunscreen, lawn chairs, pop-up tents if you wish – dress cool as we guarantee a hot day in July!

We are planning a REALLY BIG day and hope you will come & share the birthday celebration of Lt. Gen Nathan Bedford Forrest with us at Fort Dixie!

Confederately yours, 


Patricia S. Godwin, President

Friends of Forrest, Inc.

Thursday, May 12, 2016

Slave quotes from the Slave Narratives

Posted by James King SCV Camp 141 Commander Albany 
 
In 1934-36 as part of the WPA program in the FDR administration about 2200 old former slaves were interviewed and their stories printed in books called The slave Narratives---one for each state. 
   
Almost all spoke with love and affection for their former masters and spoke about how good slavery times was.
       
If one reads the Slave Narratives (available from Amazon book company) virtually all the 2000+ old former slaves interviewed as part of the WPA program in 1934-37 said ---good food—a place to live--clothes to wear--kind treatment--good times etc. and spoke with affection for their former masters. 
  
In order to justify their atrocities during the war--murder, arson, plunder, rape, theft etc. the Yankees have painted an image of the South/Confederacy as an evil empire that terribly and constantly abused slaves and "we got what we deserved".  They have repeated these lies so much over the past 185 years since about 1830 that many of these modern day liberals really and sincerely believe it.
   
The faithful slaves took care of the white women and children while the Southern men were away in the Confederate army. A  monument at Arlington cemetery even depicts a white Confederate soldier handing his baby to a black slave lady to take care of while he is away. There were no riots in the South while the white men were away. Lincoln and the Yankee radicals tried to create riots but it did not happen. That was why he wrote the Emancipation Proclamation which freed no one. After the war many slaves stayed on with their “white family” on the plantation or farm where they had been raised and cared for. Some that did leave were later quoted as saying they regretted leaving.
     
I remember hearing of a 30s recording of an ex slave  saying " Slavery days shore wuz good days, we had a place to stay, food to eat and clothes to wear, now we ain't got nuthin" 
 
The Story of Collier Holt of Mississippi -
 
He was a soldier, and completely mustered in!! At the tender age of 14 he ran away to join his Master and his Master's son, both of whom had gone off to war and who had told him that he was too young to go. Holt's experience was unusual in that he was actually enrolled as a soldier in the 9th Texas Cavalry. No less of a personage than Nathan Bedford Forrest advocated for his enrollment! Like the character of Holt, in Ride With the Devil, Collier Holt hit whatever he aimed at. His post war experiences included political participation on the Democratic side of things during Reconstruction, and going on to fame as a prolific hunter and hunting guide. Among his customers was Teddy Roosevelt.  He's quite famous and you can probably find him by doing an internet search.  
 
 
Aarons, Charlie , Alabama – 
 
When the Master's son John Harris went to war, Charlie went with him as his bodyguard, and when asked what his duties were, he replied: "I looked after Marster John, tended the horses and the tents. I recalls well, Madam the siege of Vicksburg ."The writer then asked him if he wasn't afraid of the shot and shell all around him."No, Madam," he replied, "I kept way in the back where the camp was, for I didn't like to feel the earth trembling 'neath my feet, but you see, Madam, I loved young Marster John, and he loved me, and I just had to watch over that boy, and he came through all right.
 
 
Brown, Gus – 
 
"They is all gone, scattered, and old massa and missus have died." That was the sequence of the tragic tale of "Uncle" Gus Brown, the body servant of William Brown, who fought beside him in the War between the States and who knew Stonewall Jackson. "Then de war came and we all went to fight the Yankees. I was a body servant to the master, and once a bullet took off his hat. We all thought he was shot but he wasn't, and I was standin' by his side all the time.
 
"I remember Stonewall Jackson. He was a big man with long whiskers, and very brave. We all fought wid him until his death.  We wa'n't beaten, we was starved out! Sometimes we had perched corn to eat and sometimes we didn't have a bite o' nothin', because the Union mens come and tuk all de food for theirselves. 
 
 
Casey, Esther King , Alabama -
 
"Then Captain King left with the other soldiers. Papa stayed and took care of the 'white lady' and the house. After awhile my brother ran away and joined the troops to fight for Captain King. He came home after the war, but Captain King did not.
 
 
McAlpin, Thomas , Alabama-  
 
"But Boss, dere ain't never been nobody afightin' lak our 'Federates done, but dey ain't never had a chance. Dere was jes' too many of dem blue coats for us to lick. I seen our 'Federates go off laughin' an' gay; full of life an' health. Dey was big an' strong, asingin' Dixie an' dey jus knowed dey was agoin" to win. An' boss, I seen 'em come back skin an' bone, dere eyes all sad an' hollow, an' dere clothes all ragged, Boss, dey was all lookin' sick. De sperrit dey lef' wid jus' been done whupped outten dem, but it tuk dem Yankees a long time to do it. Our 'Federates was de bes' fightin' men dat over were. Dere warn't nobody lak our 'Federates.
 
 
Hopkins, Elijah Henry, Arkansas – 
 
"In slavery times, a poor white man was worse off than a nigger. General Lee said that he was fighting for the benefit of the South but not for slavery. He didn't believe in slavery.
 
 
Quinn, Doc, AGE 93 – 
 
"I was born March 15, 1843, in Monroe County , Mississippi , near Aberdeen , Mah Mahster was Colonel Ogburn, one ob de bigges' planters in de state of Mississippi . Manys de time he raised so much cotton dat dem big steamers just couldnt carry it all down to N'Awlins in one year. But den along came de Civil War an' we didn't raise nothin' fo' several years. Why? Becase most uf us jined the Confederate Army in Colonel Ogburn's regiment as servants and bodyguards. An' let me tell yo' somethin', whitefolks. Dere never was a war like dis war. Why I 'member dat after de battle of Corinth, Miss., a five acre field was so thickly covered wid de dead and wounded dat yo' couldn't touch de ground in walkin' across it. And de onliest way to bury dem was to cut a deep furrow wid a plow, lay de soldiers head to head, an' plow de dirt back on dem." "About a year after de war started de Mahster got one ob dese A.W.O.L.'s frum de Army so we could come to Miller County, where he bought de place on Red River now known as de Adams Farm……… We fought in Mississippi Alabama , ama, Georgia , and South Carolina ………………..Mah young mMah young marster was Joe Ogburn. Me and him growed up togedder an' I was his boddy guard durin' de wahr. Many's de day I'ze watched de smoke ob battle clear away an' wait fo' de return ob mah marster. All de time I felt we was born to win dat wahr, out God knowed bes' an' you know de result.
 
 
Harvey, Charlie Jeff, 1852, South Carolina –
 
"When I was twelve, my father went to the Confederate War. He joined the Holcombe Legion of Union County and they went immediately to Charleston. They drilled near the village of Santuc in what was then called Mulligan's Old Field, now owned by Rion Jeter. This was the only mustering ground in our part of the county. The soldiers drilled once a week, and for the 'general muster, all of the companies from Sedalia and Cross Keys come there once a month. During the summer time they had what they called general drill for a week or ten days. Of course on this occasion the soldiers camped over the field in covered wagons. Some came in buggies. Slaves, called 'wait-men' cared for the stock and did the cooking and other menial duties for their masters……"My own wn father was shot down for the first time at the Second Battle of Manassas. Here he got a lick over his left eye that was about the size of a bullet; but he said that he thought the lick came from a bit of shell. They carried him to a temporary make-shift hospital that had been improvised behind the breastworks. A soldier who was recovering from a wound nursed him as best he could.
 
 
"The second time my father was wounded was in Kingston, N.C. He shot a Yankee from behind a tree and he saw the blood spurt from him as he fell. Just about that time he saw another Yankee behind a tree leveling a gun at him. Father threw up his gun but too late, the Yankee shot and tore his arm all to pieces. The bullet went through his arm and struck the corner of his mouth knocking out part of his jaw bone. Then it went under the neck vein and finally it came out on his back knocking a hole in one of his shoulder blades large enough to lay your two thumbs in. His gun stock was also cut into. He lay on the battlefield for a whole day and night; then he was carried to a house where some kind ladies acting as nurses cared for him for over four months. He was sent home and dismissed from the army just a mile below Maybinton, S.C. in dewberry County. Father was unable to do any kind of work for over two years. The war closed a year after he got home. From that time on I cared for my mother and father….."I think Abe Lincoln would have done the South some good iif they had let him live. He had a kind heart and knew what suffering was. Lee would have won the war if the mighty Stonewall Jackson had lived. Stonewall was ahead of them all. I had two uncles. Jipp and Charlie Clark in Stonewall's company. They would never talk much about him after his death. It hurts them too much, for Stonewall's men loved him so much. Jeff Davis was a great man, too."
 
 
Uncle Army Jack, Mississippi
 
Old "Uncle Army Jack", so termed because he was a bodyguard for Capt. W. B. Harris in the Confederate Army, was a quaint figure in Columbus for many years. He loved to recount his war experiences and loved to dwell on the period he served his master in the War between the States, and seemed to feel that war service gave him special prestige, as most negroes at that time felt. They took pride in the fact that they were loyal to the South, and justly so.
 
The Harris family always called him "Uncle Army Jack" and looked after him well in his old age. He died many years ago in Lowndes County, where he lived to a ripe old age. Upon one occasion he met a son of an ex-Confederate Veteran up town, a son who had just returned to Columbus, and one who was representative of a prominent family. Uncle Army Jack was engaged in conversation with this gentleman one day, and returned to the Harris' family with this comment upon their friend: "Well, I met Mr. ______ this morning; I think he is a man of 'Good Elevation; he is swift of tongue; he makes a good point, but I think he was somewhat in intoxication!" That amused his white people very much, but they considered it a fair summing up of the young (man) who had so impressed Uncle Army Jack.
 
 
Adams, Lewis 106, Mississippi, 
 
The War between the States, according to Uncle Lewis, was as follows:
 
"I was wid de South, I loved her ways. My best friends was Southern boys. But de hardships and de trubbles, hongry, an' sich, an'so'n - little bit er grub an' fightin' guns - I says it can't last long. I sits down an' thinks very sad like, ass my friens' dead er dyin', and I study; Captain Seibe frum ma home town an' his boy, Jake Seibe, shot thu' de haid; Lieutenant Carl Lindsay killed in battle; an' I says whut de use er fighting; den months er hell an' dat fine old man, General Robert E. Lee, say 'Let's quit.'
 
 
Divinity, Howard, Mississippi, 
 
Copiah's best known ex-slave was Howard Divinity, or "Uncle Divinity," who, since the close of the war until a few years before his death in 1930, attended practically all of the National Reunions of Confederate veterans and of World War veterans. Richmond, New York, Washington, and many other cities of the nation knew him as a familiar figure when the veterans gathered there. He always wore the gray uniform of the Confederacy, the coat being literally covered with reunion medals. Uncle Divinity was born early in the 1820's and served from 1861 until the close of the war as body slave and cook with Bob Scott, of Copiah County, in Company D, of the Twelfth Mississippi Regiment. While in the Confederate army, Divinity acquired the reputation of being the champion forager in the whole Confederate army and was called the chicken provider of the Confederacy. In 1926 Uncle Divinity made a speech before the Mississippi Legislature in behalf of the Confederate soldiers, their widows, and servants
 
 
Durr, Simon 1847, Mississippi, 
 
When de war finally broke loose an' kept a gwine on an' on, Marse den he had to go. Dat was sad news fer all ob us. Things was a lookin' bad 'nuf' wid out dat. De day come when he had to go, an' he say to me, "Simon I'se a gwine to take yo' wid me." I was glad an' scart too, but I went wid him as a servant an' stayed wid him 'till de war ended. I had a heap o 'sperences durin' dat time. I seed de men a marchin' an' drillin'. I seed 'em come foot sore an' mos' dead after de battle. I'se seed 'em go hungrey. I'se seed 'em kilt, an' die from sickness an exposure. Dey was finally jes' starved out. Dats' what won de war. Sometimes dey would camp close to de union Army, one on one side ob a river an' one on de uder side. At night dey would swim across an' set wid each other 'round de camp fire, dey would tell jokes, wrestle an' swap tobacco an' food stuf. Dey would have fun an' joke lak nothin' was wrong, den dey would swim back across de river knowin' dey would be a killin' each other de nex day.
 
 
Stier, Isaac, Mississippi,  
 
When de big war broke out I sho' stuck by my marster. I*fit de Yankees same as he did. I went in de battles 'long side o' him an' both fit under Marse Robert E. Lee. I reckon ever'body has heard 'bout him. I seen more folks dan anybody could count. Heaps of 'em was all tore to pieces an' cryin' to Cod to let 'em die. I toted water to dem in blue de same as dem in gray. Folks wouldn' b'lieve de truf if I was to tell all I knows 'bout dem ongodly times. "Fore de war I never knowed what it was to go empty. My marster sho' set a fine table an' fed his people de highes'. De hungriest I ever been was at de Siege o' Vicksburg. Dat was a time I'd lak to forgit. De folks et up all de cats an' dogs an' den went to devourin' de mules an' hosses. Even de wimmin an' little chillun was a-starvin'. Dey stummicks was stickin' to dey backbones. Us Niggers was sufferin' so us took de sweaty hoss blankets an' soaked 'em in mudholes where de hosses tromped. Den us wrung 'em out in buckets an' drunk dat dirty water for pot-likker. It tasted kinda salty an' was strength'nin', lak weak soup. "I tell you, dem Yankees took us by starvation. Twant a fair fight. Dey called it a vict'ry an' bragged ' bout Vicksburg a-fallin', but hongry folks aint got no fight lef' in 'em. Us folks was starved into surrenderin'.
 
 
Bogan, Herndon 76, North Carolina, 
 
"My daddy wus gived ter de doctor when de doctor wus married an' dey shore loved each other. One day marster, he comes in an' he sez dat de Yankees am aimin' ter try ter take his niggers way from him, but dat dey am gwine ter ketch hell while dey does hit. When he sez dat he starts ter walkin' de flo'. 'I'se gwine ter leave yore missus in yore keer, Edwin,' he sez.
 
"But pa 'lows, 'Wid all respec' fer yore wife sar, she am a Yankee too, an' I'd ruther go wid you ter de war. Please sar, massa, let me go wid you ter fight dem Yanks.' "At fust massa 'fuses, den he sez, 'All right,' So off dey goes ter de war, massa on a big hoss, an' my pap on a strong mule 'long wid de blankets an' things. "Dey tells me dat ole massa got shot one night, an' dat pap grabs de gun 'fore hit hits de earth an' lets de Yanks have hit. "I 'members dat dem wus bad days fer South Carolina, we gived all o' de food ter de soldiers, an' missus, eben do' she has got some Yankee folks in de war, I'arns ter eat cabbages an' kush an' berries.
 
 
Andrews, Frances 1854, South Carolina, 
 
I married Allen Andrews after the war. He went to the war with his master. He was at Columbia with the Confederate troops when Sherman burnt the place. Some of them, my husband included, was captured and taken to Richmond Va. They escaped and walked back home, but all but five or six fell out or died.
 


Sara Colquit of the Sam Raney Plantation at Camp Hill, Alabama:
"We usta have some good times. We could have all the fun we wanted on Sa'dday
nights, and we sho had it, cuttin monkey shines, and dancing all night long.
Sometimes our mistis would come down early to watch us."

Sidney Bonner of the John Bonner Plantation at Pickensville, Alabama:
"Lawsey man, dem were de days!"

Lightin' Mathews of the Joel Mathews Plantation at Cahaba, Alabama:
"Master Joel musta been bawn on a sun shinny day 'cause he sho was bright an'
good natured. Ever nigger on the plantation loved him lak he was sent from
heaven."

Emma Jones of the Wiley Jones Plantation at Columbus Georgia:
"Our food them was a-way better that the stuff we gets today."

Jane from Gerogiana Alabama:
"Ole master an mistis dead an gone but I remembers them jes lak they was, when
they looked after us...weather we belong to them or they belonged to us. I
don't know which it was."

John Smith slave of Saddler Smith in Selma, Alabama:
"My master was the best in the country."

Ellen King of the Harvey Plantation at Enterprise, Mississippi:
"Wen I sit and think of all the good things we had to eat an all the fun we
had, 'course we had to work, but you knows, when a crowd all works togather
and sings and laughs, first thing you know--the works all done."

Smith Simmons of Coahoma Co. Miss.
"Master called all the slaves up and said 'you is just as free as I am. You
can stay or go as you please'. We all stayed."

"In slavery times the old folks was cared for and now there ain't no one to
see to them."

Adam Singleton of Pike Co. Miss.
When Marse George Simmons went to de big war, he called all his darkies up to
de big house an' tole dem whar he wus gwine. an' tole dem to take good keer of
de Missus, an' he left......"

Adam Smith of Tate Co. Miss.
"I liked being a slave, our white folks and ole friends are dead but we had
plenty and dey were good to us."

"De klu Klux Klan was organized for de Carpet Baggers and mean niggers but I
didn't have any direct communication with dem. We didn't get no more out of
freedon den we had, not as much..."

"De young folks don't know nothing about good times and good living, dey don't
understand how come I wish I wuz still in slavery."

Susan Snow of Lauderdale County Miss.
"My young marster used to work in de field wid us, til he went to de war, an'
he'd boss de niggers. dey called him bud, but we all called him Babe. I sho
did love dat boy. I loved him."

Tuck Spight of Tippah Co. Miss.
Tuck was a member of the Confederate Veterans camp till his death which
occured a few years after his masters. He made a very touching talk at his
masters funeral, he attended most all the Confederate reunions. He always
returned home with more money than he had when he left...he made a talk for
the people and they gave him money. He could make very sensible talks in
public...especially about the Civil War.
Tuck is burried at Ripley cemetery. He has a marker on his grave by the
government as a Confederate servant.

Issac Stier of Adams Co. Miss.
"When de big war broke out I sho' stuck to my Marster an' I fit de Yankees
same as he did. I went in de battles 'long side of him an' us both fit under
Marse Robert E. Lee." 

"De war was over in May, 1865 but I was captured at Vicksbury an' hel' in jail
'till I 'greed to take up arms widd de nawth. I figured it was 'bout all I
could do 'cause dey warn't but one Vicksburg an' dat was over. I was all de
time hopin' I could slip off an' work my way back home but de Yankees didn'
turn me loose till 1866."

Dave Walker of Simpson Co. Miss.
"De war broke out an' up-sot everything. I never can fer-get the de day dat
Mars had to go. When he tole us good by every slave on the place collected
'round him an' cried, afraid he would never git back. We loved him an' de
slaves stuck by him while he wuz away, de bes' hit could be wid de cavalrymen
a taking an' a destroyin'."

"When de war ended ole Mars .... came home an' hit wuz a big day of rejoicin.
We wuz so glad he come back safe to us."

Ben Wall of Benton Co. Miss.
"I wish times were like they use to be when we belonged to the white folks; we
had better times then."

Henry Warfield of Warren Co. Miss.
"Negroes were used by the Confederates long before they were used by the Union
forces. ....and a large number of these fought by the side of their masters
or made it possible for the master to fight."

Eugenia Weatherall of Monroe Co. Miss.
"Sure I members bout the Ku Kluxers but we never had no trouble with them.
Why one of my cousins used to make de robes and masks they wore and I have
watched them dress up in them many a time."

Jane Wilburn of Lafayette Co. Miss.
"The Yankees took everything the cullud folks had same as they did the white
folks, 'cause they wouldn't believe the cullud folks had anything uv their
own; they jus' thought they wuz keeping them for their masters and Mistresses.
I had just' had holes made in my ears with a crab-apple thorne so I could wear
some gold ear-rings my master had given me."

I 'members de first time de Yankees come. Dey come gallupin' down de road, jumpin' over de palm's, tromplin' down de rose bushes an' messin' up de flower beds. Dey stomped all over de house, in de kitchen, pantries, smokehouse, an' evenjwhare, but dey didn' find much, kaze near 'bout everything done been hid. I was settin' on de steps when a big Yankee come up. He had on a cap an' his eyes was mean.
"Whare did dey hide duh gold an' silver, nigger?" he yelled at me. I was so skeered my hands was ashy, but I tole him I didn' know nothin' 'bout nothmn'; dat if anybody done hid things dey hid it while I was asleep.
"Go ax dat ole white-headed devil," he said to me. I got mad den kaze he was tawkin' 'bout Mis' Polly, so I didn' say nothin'. I jus' set. Den he pushed me off de step an' say if I didn' dance he gwine shoot my toes off. Skeered as I was, I sho dons some shufflin'. Den he give me five dollars an' told me to go buy jim cracks, but dat piece of paper won't no good. 'Twuzn nothin' but a shin plaster like all dat war money, you couldn' spend it.
Dat Yankee kept callin' Mis' Polly a white-headed devil an' said she done ram-shacked 'til dey wuzn' nothin' left, but he made his mens tote off meat, flour, pigs, an' chickens. After dat Mis' Polly got mighty stingy wid de vittles an' we didn' have no more ham.
When de war was over de Yankees was all 'roun' de place tellin' de niggers what to do. Dey tole dem dey was free, dat dey didn' have to slave for de white folks no more. My folks all left Marse Cain an' went to live in houses dat de Yankees built. Dey wuz like poor white folks houses, little shacks made out of sticks an' mud wid stick an' mud chimneys. Dey wuzn' like Marse Cain's cabins, planked up and warm, dey was full of cracks, an' dey wuzn' no lamps an' oil. All de light come from de lightwood knots burnin' in de fireplace.
One day my mammy come to de big house after me. I didn' want to go, I wanted to stay wid Mis' Polly. I 'gun to cry an' Mammy caught hold of me. I grabbed Mis' Polly an' held so tight dat I tore her skirt bindin' loose an' her skirt fell down 'bout her feets. "Let her stay wid me," Mis' Polly said to Mammy. But Mammy shook her head. "You took her away from me an' didn' pay no mind to my cryin', so now I'se takin' her back home. We's free now, Mis' Polly, we ain't gwine be slaves no more to nobody." She dragged me away. I can see how Mis' Polly looked now. She didn' say nothin' but she looked hard at Mammy an' her face was white.
Mammy took me to de stick an' mud house de Yankees done give her. It was smoky an' dark kaze dey wuzn' no windows. We didn't have no sheets an' no towels, so when I cried an' said I didn' want to live in no Yankee house, Mammy beat me an' made me go to bed. I laid on de straw tick lookin' up through de cracks in de roof. I could see de stars, an' de sky shinin' through de cracks and it looked like long blue splinters stretched 'cross de rafters. I lay dare an' cried kaze I wanted to go back to Mis' Polly.
I wuz never hungry fil we win free an' de Yankees fed us. We didn' have nothmn' to eat 'cept hardtack an' middlmn' meat. I never saw such meat. It was thin an' tough wid a thick skin. You could boil it all day an' all night an' it wouldn't cook done. I wouldn't eat it I thought 'twuz mule meat; mules dat done been shot on da battlefield den dried. I still believe 'twin mule meat. .
Dem was bad days. I'd rather have been a slave den to been hired out like I win, kaze I wuzn' no fiel' hand, I was a hand maid, trained to wait on de ladies. Den too, I win hungry most of de time an' had to keep fightin' off dem Yankee mens. Dem Yankees was mean folks.
I looks back now an' thinks. I ain't never forgot dem slavery days, an' I ain't never forgot Mis' Polly

Union Treatment of Slaves
Found these accounts regarding Southern blacks being oppressed by
Federal authorites. On many occasions these are described as "worse than
slavery".

"Freedpeople throughout the Union-occupied South often toiled harder and
longer under Federal officers and soldiers than they had under slave owners
and overseers--and received inferior food, clothing, and shelter to
boot."--"Free At Last: A Documentary History of Slavery, Freedom, and the
Civil War", 1992 edited by Ira Berlin, & others.

This is a letter written by Federal Chaplain and Surgeons, dated Dec 29th
1862,
Helena, Arkansas:

General,
The undersigned Chaplains and Surgeons of the army of the Eastern District
of Arkansas would respectfully call your attention to the Statements and
Suggestions following.
The Contrabands within our lines are experiencing hardships oppression &
neglect the removal of which calls loudly for the intervention of authority.
We daily see & deplore the evil and leave it to your wisdom to devise a
remedy. In a great degree the contrabands are left entirely to the mercy
and rapacity of the unprincipled part of our army (excepting only the
limited jurisdiction of Capt. Richmond) with no person clothed with specific
authority to look after & protect them. Among the list of grievances we
mention these:

Some who have been paid by individuals for cotton or for labor have been
waylaid by soldiers, robbed, and in several instances fired upon, as well as
robbed, and in no case that we can now recall have the plunderers been
brought to justice--

The wives of some have been molested by soldiers to gratify their licentious
lust, and their husbands murdered in endeavering to defend them, and yet the
guilty parties, though known, were not arrested. Some who have wives and
families are required to work on the Fortifications, or to unload Government
Stores, and receive only their meals at the Public table, while their
families, whatever provision is intended for them, are, as a matter of fact,
left in a helpless & starving condition.

Many of the contrabands have been employed, & received in numerous
instances, from officers & privates, only counterfeit money or nothing at
all for their services. One man was employed as a teamster by the
Government & he died in the service (the government indebted to him nearly
fifty dollars) leaving an orphan child eight years old, & there is no
apparent provision made to draw the money, or to care for the orphan dchild.
The negro hospital here has become notorious for filth, neglect, mortality &
brutal whipping, so that the contrabands have lost all hope of kind
treatment there, & would almost as soon go to their graves as to their
hospital. These grievances reported to us by persons in whom we have
confidence, & some of which we known to be true, are but a few of the many
wrongs of which they complain---For the sake of humanity, for the sake of
Christianity, for the good name of our army, for the honor of our country,
cannot something be done to prevent this oppression & stop its demoralizing
influences upon the Soldiers themselves ? Some have suggested that the
matter be laid before the Department at Washington, in the hope that they
will clothe an agent with authority to register all the names of the
contravands, who will have a benevolent regard for their welfare, though
whom all details of fatigue & working parties shall be made though whom
rations may be drawn & money paid, & who shall be empowered to organize
schools, & to make all needfull regulatiojns for the comfort & improvement
of the condition of the contrabands; whose accounts shall be open at all
times for inspection, and who shall make stated reports to the
Department--All which is respectfully submitted

Samuel Sawyer
Pearl P. Ingall
J.G. Forman
----------------------------------------------------------------------------

Another letter by Charles Stevenas to Lt. J. H. Metcalf (Acting Assistant
Adjutant General) on Jan. 27, 1863 describes working conditions of
contrabands at Kenner, La.:

"The reason the negros gave for their filthy conditions was that they had no
time to clean up in. On inquiry I found they have worked from sunrise till
dark, Sundays included, since last Sept. ..."
----------------------------------------------------------------------------
"My cattle at home are better cared for than these unfortunate
persons." --Col. Frank S. Nickerson, U.S. Army
----------------------------------------------------------------------------
Elsewhere at Fortress Monroe in the Virginia theatre, Lewis C. Lockwood, a
U.S. Senator from Massachusetts testifies that this kind of abuse was
committed on a widespread extent. In a letter dated Jan 29, 1862 he writes:

"Contrabandism at Fortress Monroe is but another name for one of the worst
forms of practical oppression--government slavery. Old Pharaoh slavery was
government slavery and Uncle Sam's slavery is a counterpart..."

"But most of the slaves are compelled to work for government for a miserable
pittance. Up to town months ago they had worked for nothing but quarters
and rations. Since that time they have been partially supplied with
clothing--costing on an average $4 per man. And in many instances they have
received one or two dollars a month cash for the past town months..." "Yet,
under the direction of Quarter Master Tallmadge, Sergeant Smith has lately
reduced the rations, given out, in Camp Hamilton, to the families of these
laborers and to the disabled, from 500 to 60. And some of the men, not
willing to see if their families suffer, have withdrawn from government
service. And the Sergeant has been putting them in the Guard-house,
whipping and forcing them back into the government gang. In some instances
these slaves have been knocked down senseless with shovels and clubs."

"But I have just begun to trace the long catalogue of enormities, committed
in the name of the Union, freedom and justice under the Stars and Stripes.
Yours with great respect, Lewis C. Lockwood"
----------------------------------------------------------------------------
Mrs. Louisa Jane Barker, the wife of the Chaplain of the 1st Mass. Heavy
Artillery
writess in 1864 regarding a contraband camp near Ft. Albany, in northern
Virginia:

The camp, referred to as a "village" by Mrs. Barker was ordered to be
cleared out by order of Gen. Augur. "This order was executed so literally
that even a dying child was ordered out of his house---The grandmother who
had taken care of it since its mothers death begged leave to stay until the
child died, but she was refused."

"The men who were absent at work,came home at night to find empty houses,
and their families gone, they knew not whither!--Some of them came to Lieut.
Shepard to enquire for their lost wives and children---In tears and
indignation they protested against a tyranny worse than their past
experiences of slavery---One man said, 'I am going back to my old master---I
never saw hard time till since I called myself a freeman.' "
----------------------------------------------------------------------------
The following is a letter written by the colored men of Roanoke Island, N.C.
on Mar 9th 1865 regarding the mistreatment they have received by the Federal
Army. The letter was probably drafted by a black school teacher among them
named Richard Boyle.

Writing President Lincoln regarding the actions of Superintendent, Capt.
Horace James:

"..Soon as he [Superintendent] sees we are trying to support our selves
without the aid of the government he comes and make a call for the men, that
is not working for the government to goe away and if we are not willing to
goe he orders the guards to take us by the point of the bayonet, and we have
no power to help it we known it is wright and are willing to doe any
thing that the President or our head commanders want us to doe but we are
not willing to be pull and haul a bout so much by those head men as we have
been for the last two years and we may say get nothing for it, last fall a
large number of we men was conscript and sent up to the front and all of
them has never return Some got kill some died and when they taken them they
treated us mean and our owner ever did they taken us just like we had been
dum beast."

In another letter of the same date:

"We want to know from the Secretary of War has the Rev Chaplain James [Capt.
James] which is our Superintendent of negros affairs has any wright to take
our boy children from us and from the school and send them to Newbern to
work to pay for they ration without they parent consint if he has we
thinks it very hard indeed... "

"...the next is concerning of our White soldiers they come to our Church
and we treat them with all the politeness that we can and some of them
treats us as though we were beast and we cant help our selves Some of them
brings Pop Crackers and Christmas devils and throws a mong the woman and if
we say any thing to them they will talk about mobin us. we report them to
the Capt he will say you must find out which ones it was and that we cant
do but we think very hard it they put the pistols
to our ministers breast because he spoke to them about they behavour in the
Church..."


From the Massachusetts Repubican delegates in their letter to Lincoln:

"congratulate you upon your having begun the greatest act in American 
history, the emancipation....and to let the blacks fight for us.' p 19

He (Governor John Andrews, one of the John Brown 'secret six' ) thought that 
black enlistment would take the pressure off his state to fill his enlistment 
quotas. If Lincoln failed to let the blacks fight, Andrew would have to fill 
quotas with factory workers, a thought loathed by business interests in this 
most industrialized state. ...p 20 (Ahhh....ya got to love those Yankee 
businessmen)

What did the Boston Irish think about it?

Many of Boston's Irish felt that emancipation and the raising of black 
regiments threatened their tenous position by enabling blacks to compete for 
their low paying jobs they occupied....p 20

The 'Boston Pilot', an Irish newpaper wrote:

'Twenty thousand negros on the march would be smelled ten miles distant. No 
scouts would need to be sent out to discover such warriors.'...p 20

And how did the Yankee General feel about them??

'Well I guess we will let Strong put those damned negroes from Massachusetts 
in the advance, we might as well get rid of them, one time as another.' 
...Fed. Gen Truman Seymour.
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