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Illusions of Emancipation: The Pursuit of Freedom and Equality in the Twilight of Slavery
Автор: Joseph P. Reidy
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As students of the Civil War have long known, emancipation was not merely a product of Lincoln's proclamation or of Confederate defeat in April 1865. It was a process that required more than legal or military action. With enslaved people fully engaged as actors, emancipation necessitated a fundamental reordering of a way of life whose implications stretched well beyond the former slave states. Slavery did not die quietly or quickly, nor did freedom fulfill every dream of the enslaved or their allies. The process unfolded unevenly.
In this sweeping reappraisal of slavery's end during the Civil War era, Joseph P. Reidy employs the lenses of time, space, and individuals' sense of personal and social belonging to understand how participants and witnesses coped with drastic change, its erratic pace, and its unforeseeable consequences. Emancipation disrupted everyday habits, causing sensations of disorientation that sometimes intensified the experience of reality and sometimes muddled it. While these illusions of emancipation often mixed disappointment with hope, through periods of even intense frustration they sustained the promise that the struggle for freedom would result in victory.
Социальная наука
Этнические исследования
Joseph P. Reidy
Joseph P. Reidy is professor emeritus of history at Howard University.
Соответствующие авторы
William Balsamo
John Balsamo
Robert L. Beir
Brian Josepher
Jim Atkinson
Anaité Alvarado
Deborah G. Plant
Anthony Ray Hinton
Lara Love Hardin
Связано с Illusions of Emancipation
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Illusions of Emancipation - Joseph P. Reidy
Illusions of Emancipation
THE LITTLEFIELD HISTORY OF THE CIVIL WAR ERA
Gary W. Gallagher and T. Michael Parrish, editors
This book was supported by the Littlefield Fund for Southern History, University of Texas Libraries
This landmark sixteen-volume series, featuring books by some of today's most respected Civil War historians, surveys the conflict from the earliest rumblings of disunion through the Reconstruction era. A joint project of UNC Press and the Littlefield Fund for Southern History, University of Texas Libraries, the series offers an unparalleled comprehensive narrative of this defining era in U.S. history.
The Pursuit of Freedom and Equality in the Twilight of Slavery
© 2019 The University of North Carolina Press
Set in Adobe Text Pro by Westchester Publishing Services
Manufactured in the United States of America
The University of North Carolina Press has been a member of the Green Press Initiative since 2003.
Library of Congress Cataloging-in-Publication Data
Names: Reidy, Joseph P. (Joseph Patrick), 1948– author.
Title: Illusions of emancipation : the pursuit of freedom and equality in the twilight of slavery / Joseph P. Reidy.
Other titles: Littlefield history of the Civil War era.
Description: Chapel Hill : University of North Carolina Press,
| Series: The Littlefield history of the civil war era | Includes bibliographical references and index.
Identifiers: LCCN 2018024859| ISBN 9781469648361 (cloth : alk. paper) | ISBN 9781469648378 (ebook)
Subjects: LCSH: Slaves—Emancipation—United States—History. | Slavery—United States—History—19th century. | African Americans—Social conditions—History—19th century.
Classification: LCC E441 .R35 2019 | DDC 305.896/07309034—dc23
LC record available at https://lccn.loc.gov/2018024859
Jacket illustrations: front, Emancipation by Thomas Nast (courtesy of the Library of Congress Prints and Photographs Division, LC-DIG-pga-03898); back, Fugitive African Americans Fording the Rappahannock River, Va. by Timothy O'Sullivan (courtesy of the Library of Congress Prints and Photographs Division, LC-DIG-cwpb-00218).
For Patricia, our children, and our grandchildren
Phantoms of Freedom
PART I Time
Chapter 1 Linear Chronology
Chapter 2 Recurring Seasons
Chapter 3 Revolutionary Time
PART II Space
Chapter 4 Panoramas
Chapter 5 Confines
Chapter 6 Tremors and Whirlpools
PART III Home
Chapter 7 Our Home and Country
Chapter 8 The Blessings of a Home
Chapter 9 The Home of the Brave
I.1 Emancipation Monument, 3
I.2 Forever Free, 4
1.1 Watch Meeting, 30
2.1 Colored Army Teamsters, 64
3.1 Gordon, 102
3.2 Emancipated Slaves Brought from Louisiana, 103
3.3 Private Hubbard Pryor, before enlistment, 105
3.4 Private Hubbard Pryor, after enlistment, 106
3.5 Franchise. And Not This Man?, 123
4.1 Scott's Great Snake, 136
4.2 The Civil War, 1861–1865, 140
5.1 Stampede of Slaves from Hampton to Fortress Monroe, 173
5.2 Topographical Map of the Original District of Columbia and Environs, 188
5.3 Letter of Spotswood Rice, 192
6.1 Contrabands aboard U.S. Ship Vermont, Port Royal, South Carolina, 211
6.2 Deck of the Gunboat Hunchback, 212
7.1 Fugitive African Americans Fording the Rappahannock, 247
7.2 On to Liberty, 248
8.1 Emancipation, 268
8.2 Freedman's Village map, 289
8.3 Freedman's Village, Arlington, Virginia, 290
9.1 The First Vote, 334
E.1 Office for Freedmen, Beaufort, South Carolina, 345
E.2 The Freedmen's Bureau, 352
On December 18, 1940, the distinguished Howard University historian Charles H. Wesley delivered a lecture commemorating the ratification of the Thirteenth Amendment to the U.S. Constitution. This was seventy-five years to the day after Secretary of State William H. Seward announced that slavery was officially abolished. Wesley spoke at the newly opened Founders Library, named in honor of the thirteen men responsible for establishing the university, which Congress had chartered in 1867. That same year, the institution's namesake, Oliver Otis Howard, the Civil War hero and commissioner of the Freedmen's Bureau who was often referred to as the Christian General, purchased the land where the campus stood from John A. Smith, a prominent resident of the District of Columbia. Five years earlier Smith had received $5,146.50 in compensation from the federal government for fourteen enslaved persons under the act that abolished slavery in the District of Columbia.¹ Smith's 150-acre farm, The Hill, was located slightly more than one mile north of the White House, the Washington Monument, and the U.S. Capitol building, just beyond Boundary Street, which separated rural Washington County from the city of Washington. Several blocks east of the Capitol in Lincoln Park stood Freedom's Memorial, the noted sculptor Thomas Ball's famous work commemorating Abraham Lincoln as emancipator (see figure I.1).² Wesley referenced the memorial in his remarks.
Wesley focused particularly on the stylized portrayals of Lincoln and the black man who also occupied the pedestal. He noted that Ball's original design, sculpted shortly after the president's assassination, depicted the freedman kneeling in a completely passive manner, receiving his freedom at the hands of Lincoln, his liberator. In response to criticism, Wesley explained, Ball altered the model so that the slave, although kneeling, is represented as exerting his own strength to break his chains. Nearer to historical truth than the original, the final version of the statue nonetheless still failed to represent accurately the enslaved people's role in emancipation. In the spirit of the day they commemorated, Wesley invited his audience to imagine the influence that black freedom seekers had on Lincoln and on the development of emancipation policy more generally.³
One of the persons most responsible for Freedom's Memorial, William Greenleaf Eliot, a prominent St. Louis minister and foe of slavery who helped found the Western Sanitary Commission during the Civil War, offered reflections similar to Wesley's more than fifty years earlier. Acknowledging that the figures portrayed President Lincoln in the act of emancipating a negro slave, who kneels at his feet to receive the benediction, Eliot observed that the slave's hand has grasped the chain as if in the act of breaking it, suggesting that the slaves took active part in their own deliverance. Eliot's comments reflected an insider's knowledge; in fact, he had convinced Ball to use the likeness, both face and figure, of Archer Alexander as the model for the freedman. Alexander had escaped from slavery in 1863, and Eliot offered him shelter and employment and even helped thwart an attempt to reenslave him. Eliot published an account of Alexander's life in 1885.⁴
The African American artist Edmonia Lewis also portrayed emancipation through design elements and classical motifs similar to Ball's in her 1867 sculpture Forever Free (see figure I.2). Like Ball, Lewis employed two figures, one standing and the other crouching, and the freedman depicted in both wore clothing only around his waist. The similarities in composition ended there. Whereas Ball's second figure was Lincoln, dressed in a suit, standing above the kneeling freedman with arm outstretched symbolically freeing him, Lewis's second figure was a woman, clothed in a dress but, like the man, wearing broken shackles. It was she who knelt and he stood next to her, his right hand resting on her shoulder and his left arm raised in triumph. Both gaze skyward. Although critics have variously interpreted Lewis's symbolism, none has doubted her intention to depict freedom as the product of struggle and to suggest that escaping slavery constituted only its initial phase.⁵
Wesley, too, rejected the notion that freed people were passive recipients of freedom at Lincoln's hand. To make the case, he drew on Frederick Douglass's remarks at the dedication of Freedom's Memorial on April 14, 1876. The veteran abolitionist strained to rebalance not just the images that Ball's statue conveyed of Lincoln (the liberator) and Alexander (the liberated) but also the broadly popular stereotype that the artist had tapped into for his initial inspiration. Douglass spoke against a backdrop of the increasingly fragile Republican governments in the former Confederate states and the increasingly brazen violence against freed people everywhere. The audience included the sitting president, Ulysses S. Grant, and a host of other government officials and dignitaries as well as a number of the most distinguished black leaders in the land. The front of the memorial bore a plaque with the caption Freedom's Memorial in Grateful Memory of Abraham Lincoln, which acknowledged that the freedwoman Charlotte Scott's initial contribution of five dollars, her first earnings in freedom, had set the project in motion. Tellingly, the commemorative program altered the inscription on the plaque to read the Freedmen's Memorial to Abraham Lincoln.
Figure I.1 Emancipation Monument, Lincoln Park, Washington, D.C.—Thomas Ball, Sculptor. Courtesy of the Library of Congress, Prints and Photographs Division, LC-USZ62-53278.
An earlier elision transformed the nature of the occasion itself. In March, when John Mercer Langston, the renowned abolitionist and attorney, and his fellow members of the national committee on arrangements petitioned Congress to declare the day a general holiday for all government employees in the city, they recommended holding the event on April 14 in honor of two anniversaries. Besides Lincoln's assassination, they wished to mark "the emancipation of the slaves in the District of Columbia" on April 16, 1862. The newspaper report that ran in the Washington Republican and that was reprinted in the commemorative pamphlet referenced only the eleventh anniversary of the death of Abraham Lincoln. This effectively separated Lincoln the martyr from the broader struggle for freedom, which long predated his birth, much less his assassination.⁶
Fully aware of the delicacy of the situation, Douglass nonetheless recast the history of the struggle against slavery in terms that acknowledged Lincoln but placed his contributions within the context of the social movement. Douglass surely turned the heads of listeners when he observed that Lincoln was pre-eminently the white man's President, entirely devoted to the welfare of white men and that black Americans were at best only his step-children, children by adoption, children by force of circumstances and necessity. ⁷ He frankly admitted that many of Lincoln's early actions left black Americans stunned, grieved and greatly bewildered; but our hearts believed while they ached and bled. Despite the mist and the haze that surrounded him; despite the tumult, the hurry and confusion of the hour, Douglass explained, we saw him, measured him, and estimated him, concluding that the hour and the man of our redemption had met in the person of Abraham Lincoln. ⁸
Figure I.2 Edmonia Lewis, Forever Free. Courtesy of the Howard University Gallery of Art.
After Lincoln's announcement of the Emancipation Proclamation, Douglass elaborated, we were thenceforth willing to allow the President all the latitude of time necessary to achieve liberty and progress. The process was bound to be convoluted and perhaps halting as well. When viewed from the genuine abolition ground, he concluded, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical and determined. ⁹ Arguing that few great public men have ever been the victims of fiercer denunciation than was Lincoln, Douglass predicted that the silent judgment of time would vindicate the sixteenth president: "Whatever else in this world may be partial, unjust and uncertain, time! time! is impartial, just and certain in its actions, Douglass insisted. Wesley followed suit, quoting the abolitionist: No one can tell the day of the month, or the month of the year, upon which slavery was abolished in the United States ; rather, the chains of slavery were loosened by degrees. Indeed, in a summary assessment of the results of emancipation two years after the close of the war, Salmon P. Chase, Oliver Otis Howard, and other members of the American Freedman's Union Commission observed that emancipation in the United States was a growth rather than an enactment. The first act of war gave new vigor to the already strong anti-slavery sentiment of the North."¹⁰
Casting emancipation in these terms served a twofold purpose. First, it acknowledged the antislavery struggle that abolitionists and enslaved people had waged for decades. Second, it debunked the common myth that President Lincoln's Emancipation Proclamation of January 1, 1863, abolished slavery in a single stroke. Wesley theorized emancipation from the enslaved people's perspective. He characterized as voluntary those actions in which the enslaved, working within their own framework of activity, sought freedom for themselves. Involuntary actions featured "individuals and social forces from without
[that]
operated to advance the cause of freedom. He parodied the conventional language that speakers and writers employed when addressing the subject— 'When Abraham Lincoln struck the shackles from the slaves', or 'Seventy-five years ago, when the Thirteenth Amendment brought freedom to the Negro' —labeling such formulations as oratorical outbursts rather than statements of truth. He also dismissed the stereotype of the suppliant slave who did not desire freedom and who would not strike a blow for his freedom as an outdated approach to writing the history of the Negro people."¹¹
Most historical writing during the early decades of the twentieth century, in fact, gave short shrift to the notion that African Americans, whether enslaved or free, influenced the course of the nation's development as self-conscious and principled actors. A wave of recent interest in the phenomenon of historical memory has revealed how the late nineteenth- and early twentieth-century proponents of sectional reconciliation aimed to erase the importance of slavery in the events leading up to secession and war and of emancipation as one of the most significant results of the contest. Instead, these partisans depicted the loss of more than 600,000 lives as the product of a lamentable misunderstanding between Northerners and Southerners—white men, that is—that could best be remediated by nostalgic appeals to shared trials on the battlefield and a commitment to let bygones be bygones. Lurking just beneath the veneer of this reunited brotherhood was the nation's recent armed incursions onto the world stage that, among other things, resulted in the annexation of the Philippines and Puerto Rico after the Spanish-American War. Children of abolitionists joined forces with black and white anti-imperialists to protest American expansionism, elements of which looked strikingly similar to the imposition of racial segregation and disfranchisement in the American South. But for the advocates of sectional reconciliation, the apparent relationship was far from coincidental: many viewed empire and segregation as two sides of the same coin, a compromise in which the once-warring sections might reconcile. Then, as earlier, oppressed groups of persons with dark complexions at home and abroad became pawns in larger geopolitical schemes played by white men in the United States and Europe.¹²
During the Civil War, as enslaved people began asserting freedom and influencing the course of development of the Union's evolving emancipation policy, commentators from varying backgrounds and with varying motives explored the root causes of slavery's downfall. Then, as later, most showed little interest in understanding how enslaved and free African Americans contributed as historical actors in their own right rather than as passive objects of other people's actions. The wartime debate is instructive. Then, as later, a growing chorus of observers, who included clergymen, editors, elected officials, and political activists, black and white, credited President Lincoln with abolishing slavery. In April 1862, for instance, Illinois representative Owen Lovejoy spoke in favor of the revised Confiscation Act that was then under review. If Abraham Lincoln pursues the path evidently pointed out for him in the providence of God, Lovejoy declared, he will become the emancipator, the liberator and thus commend himself to lasting fame on earth and in heaven.¹³ The African Methodist Episcopal (AME) minister Henry McNeal Turner, like many other black leaders, also lauded Lincoln's role in charting slavery's course to extinction. From the time of the preliminary emancipation proclamation, Turner was convinced that Lincoln intended to wage the war in favour of freedom, till the last groan of the anguished … slave shall be hushed. ¹⁴
With due deference to Lincoln, a number of his contemporaries hoped that history would also acknowledge their parts in dismantling slavery, perhaps none more so than the prominent congressional Republicans who helped clear the path toward emancipation. Chief among them was Massachusetts senator Henry Wilson, a strong abolitionist known as the Natick Cobbler for his earlier stint in the shoemaking trade. Wilson published History of the Antislavery Measures of the Thirty-Seventh and Thirty-Eighth United-States Congresses in 1864, with an updated edition in 1865. Practically a day-by-day digest of debates over such key measures as the Confiscation Acts, the bill ending slavery in the District of Columbia, and the Thirteenth Amendment to the U.S. Constitution, Wilson's compilation explained what Republican lawmakers did to destroy slavery during the Civil War. Henry Wilson created one of the first chronologies of emancipation.
Given its origins and purpose, Wilson's account placed Congress rather than the president in the leading legislative role in abolishing slavery. To be sure, Wilson quoted liberally from the testimonials to Lincoln's leadership that his Republican colleagues delivered from the floors of Congress. Wilson also delighted in hoisting by their own petard congressional conservatives, particularly the senators and representatives from the Border Slave States that had remained within the Union (Delaware, Maryland, Kentucky, and Missouri), who worked so cunningly to protect slavery from criticism much less from any adverse legislation. Yet for all its value as a chronological record of official government actions, Wilson's account was a largely self-contained story of what happened within the Capitol, with only passing hints at the role of constituents' opinions in the stances congressmen and senators took on these pressing issues. History of the Antislavery Measures said nothing of African American influence on the legislative process, not even by such prominent activists as Frederick Douglass and other black abolitionists. It did not even reference the Memorial Discourse that the noted abolitionist and Presbyterian minister Henry Highland Garnet delivered before Congress in February 1865, the first such appearance by an African American speaker since the founding of the nation.¹⁵
Union generals extolled their roles in destroying slavery. For years after the war, General Benjamin F. Butler defended his authorship of the concept of contraband of war as the theory of disposing of such captive slaves as came into Union lines.¹⁶ In mid-1864 General William T. Sherman casually remarked—somewhat immodestly, but no doubt correctly—that the armies under his command had conducted to safe points more negroes than those of any General Officer in the Army. In the same breath he contended that the treason and Rebellion of the Master, freed the Slave. ¹⁷ Many of Sherman's contemporaries agreed with his assessment. In April 1862, for instance, the Missourian John Brooks Henderson took the floor of the U.S. Senate amid the debate over the proposed Second Confiscation Act, which, among other things, proposed to free the slaves of all rebel sympathizers and not just those who had labored directly on behalf of the rebellion. The shells that passed from rebel batteries to Fort Sumter twelve months ago, Henderson argued, "wrote
[slavery's]
doom in living letters upon the southern skies. The authors of the war set in motion the sudden change in the labor and social systems of the country," for which they would have none but themselves to blame.¹⁸
General Daniel Ullmann, a prewar Whig politician from New York who had affiliated with the Know-Nothing movement during the nativist backlash of the 1850s, insisted that the first gun that was fired at Fort Sumter sounded the death-knell of slavery. As he set about recruiting a brigade of black soldiers in Louisiana during the summer of 1863, he described the gunners as the greatest practical abolitionists this nation has produced. ¹⁹ Robert Dale Owen, in the final report of the American Freedmen's Inquiry Commission (AFIC) issued a year later, cautioned his fellow Northerners not to take credit to ourselves for generous philanthropy, for, by severing the Union, the Southern slaveholders became the abolitionists of slavery. Thus, in the providence of God, he insisted, the very effort by armed treason to perpetuate an abuse has given us the will and the right to effect its eradication. ²⁰
Shortly before New Year's Day, 1863, General Nathaniel Banks addressed the people of Louisiana—a varied group whose Unionist segment consisted of persons of varying complexions, ethnic backgrounds, and degrees of loyalty to the United States—on the subject of emancipation. The president's much-anticipated proclamation had everyone on edge, but for different reasons. Unionist slaveholders took heart from Lincoln's earlier promise to exempt from the final decree states or parts of states that were no longer in active rebellion, but they wondered if federal authorities would continue to uphold slaveholders' rights. Free persons of color (the gens de couleur libres) and enslaved persons, who also supported the Union, feared that the exemption would grant a new lease on life to the wobbling institution of slavery thereby stymying their own aspirations for full freedom and citizenship rights. Mixing politics, history, and philosophy, Banks situated contemporary events in a providential context. Although the War is not waged by the Government for the overthrow of slavery, he explained, violence and war will inevitably bring it to an end :
The first gun at Sumter proclaimed emancipation. The continuance of the contest there commenced will consummate that end, and the history of the age will leave no other permanent trace of the rebellion. Its leaders will have accomplished what other men could not have done. The boldest Abolitionist is a cypher when compared with the leaders of the rebellion. What mystery pervades the work of Providence! We submit to its decrees, but stand confounded at the awful manifestations of its wisdom and power! The great problem of the age, apparently environed with labyrinthic complications, is likely to be suddenly lifted out of human hands. We may control the incidence of the contest, but we cannot circumvent or defeat the end.²¹
The Virginian John M. Washington, who escaped from slavery at Fredericksburg and took refuge with the Yankees in April 1862, described the Confederate bombardment of Fort Sumter as the Death-knell of Slavery. ²²
In January 1865, the freed citizens of Memphis held a parade to celebrate the second anniversary of the Emancipation Proclamation; one of the banners read: Jeff. Davis, the great Abolitionist. ²³ At a Union meeting in New York two months later, Congressman Gilbert Dean distinguished between theoretical and practical abolitionists, saying that for thirty years the theorists talked and never acted, whereas the "practical abolitionists residing south of Mason and Dixon … by their madness and folly,
[and]
their crimes essentially destroyed slavery. Since Moses, four thousand years ago, stood upon the cliffs of the Red Sea, with his 2,500,000 Hebrews rescued from bondage, Dean concluded, there has been no abolitionist in history, equal to Jefferson Davis. Lest his sarcasm disguise his true intentions, Dean added that this is a Government of white men, and should not and shall not be destroyed for the sake of the African."²⁴ In his view and that of many of his white fellow countrymen, abolishing slavery threatened the future of the very same white republic that the secessionists had hope to preserve by placing slavery beyond the reach of government action. The possibilities circled back on themselves, like the proverbial snake eating its own tail.
A former U.S. congressman from Virginia used similar terminology to capture the frustration that he and other slaveholding Unionists experienced as they watched the bitter fruits of secession mature. John M. Botts described the antislavery stalwarts William Lloyd Garrison and Wendell Phillips as mere "theoretical abolitionists. The practical abolitionists, who have done more in three years for the abolition of Slavery, than the theoretical abolitionists could have done in three thousand, were Jefferson Davis, William L. Yancey, and Robert Toombs. They and other such champions of secession were the great Aarchitects of mischief and ruin."²⁵ Unionist slaveholders could do little more than shake their heads in disbelief.
From the start, most Northern observers understood the link between secession and the outbreak of hostilities, but they hesitated to admit that saving the Union might require making war on slavery. At the extremes, Conservative Democrats rejected emancipation even out of military necessity, while the most radical Republicans welcomed the prospect. Middle-of-the-road Unionists accepted abolition as a by-product of the conflict, a necessary step to quash the rebellion. By the end of the war, persons of all political persuasions acknowledged the role of black soldiers in achieving victory, but the public mind remained divided as to whether that service purchased full citizenship including the right to vote. For their part, former slaveholders and the staunchest supporters of secession rejected both the premises of emancipation and its concrete manifestations. By the 1870s, as Northerners' interest in supporting political, economic, and civil rights of the freed people waned, proponents of intersectional peace gained political ascendancy. By the turn of the twentieth century, even white progressives in the South acquiesced in the conservatives' legislative program of racial segregation and disfranchisement, and white Northerners looked the other way, effectively agreeing that Reconstruction was a failed experiment in Negro rule, to which the legally sanctioned subordination of African Americans was the appropriate fix.
In his 1940 remarks about the end of slavery, Charles Wesley's reference to the proper manner of writing the history of the Negro people struck a sympathetic chord among his listeners at Howard University, who were well aware of the work of black authors who contested popular racist myths with meticulous historical scholarship. Two particularly notable examples were W. E. B. Du Bois, the erudite scholar-activist who edited The Crisis (the monthly organ of the National Association for the Advancement of Colored People
[NAACP]),
and Carter G. Woodson, the prolific author and editor of the Journal of Negro History, which he founded in 1916. Du Bois's masterful Black Reconstruction (1935) affirmed the role of black Southerners in helping to undermine slavery and defeat the Confederacy by engaging in a general strike and enlisting in the U.S. Army. The book also challenged the work of the two leading scholars of Reconstruction, the historian William Archibald Dunning and the political scientist John W. Burgess, both of Columbia University. With their students, the two portrayed Reconstruction as a time when opportunist Northern carpetbaggers and Southern scalawags led impressionable freedmen in an orgy of incompetence, greed, and corruption. Like Woodson and his protégés, such as Alrutheus A. Taylor, Du Bois intended to overturn the prevailing public orthodoxy about Reconstruction; he emphasized the positive contributions of the Republican coalition governments in the former Confederate states and credited black Americans with helping to save the Union and advance the cause of freedom. Wesley also contributed to the revisionist work with insightful monographs on black labor and the collapse of the Confederacy.²⁶
In short, by the eve of World War II, black scholars had established the foundation for understanding emancipation as central rather than peripheral to the war. Without disparaging the roles of other historical actors, such as Lincoln, Republican congressional stalwarts such as Charles Sumner and Thaddeus Stevens, and the military strategists Grant and Sherman, these revisionists highlighted the contributions black people made to achieving victory and destroying slavery. Viewed properly, they insisted, emancipation was a social movement involving unheralded thousands of enslaved people. After World War II, the pace and volume of antiracist scholarship increased exponentially, buoyed by the success of the struggles against segregation in the United States and against European colonialism in Africa, Asia, and the Caribbean. John Hope Franklin's From Slavery to Freedom (1947) constituted a major milestone in that effort.²⁷ Franklin proposed a framework for conceptualizing all of African American history, from the pre-enslavement experience in Africa to the contemporary United States, the unifying theme of which was the quest for freedom and equality. The struggle that Franklin chronicled achieved notable success during the Civil War and Reconstruction, only to endure the setbacks of disfranchisement and segregation by the turn of the twentieth century. After the defeat of Germany and Japan in 1945, the struggle against racial oppression in the United States gained momentum, buoyed in part by the active participation of African Americans in the armed forces during the war and by the worldwide anticolonial movement.
As the sesquicentennial of Lincoln's birth in 1959 and the centennial of the Civil War in 1961 approached, this scholarship began to bear on the official commemorations being planned to mark those anniversaries. Somewhat ironically, during the centennial observance of Lincoln's birth in 1909, black activists bucked the national tide of sectional reconciliation and insisted that a proper acknowledgment of his legacy required understanding his role as emancipator, but the claim fell on deaf ears. Fifty years later, the postwar world presented a different configuration of political ideas and imperatives. The appearance of Benjamin Quarles's The Negro in the Civil War (1953) and Lincoln and the Negro (1962), as well as John Hope Franklin's The Emancipation Proclamation (1963), respectfully yet firmly suggested that the view of the Civil War as a contest between persons of European ancestry who disagreed over states' rights would no longer suffice. Slavery was the heart of the matter, they argued, and black people, free and enslaved, threw their collective might into influencing the outcome.²⁸
The Allied victory in World War II also gave new life to the belief that the United States was unique, favored by God as an example for all the world—a city on a hill—destined for greatness. From that vantage point, the entire national history could be cast within the single framework of progress unfolding in linear fashion through time. Although Franklin's From Slavery to Freedom appeared to endorse this view, it did so with a twist, describing how advancement often came at the expense of African-descended people and how their recurring struggles for freedom and equality contradicted the simple view of never-ending improvement. In short, his work signaled an inflection point wherein postwar historians examined the nation's past as something more than a chronicle of glory etched in the actions of the Founding Fathers and presidents. They argued instead for understanding the historical process as a democratic enterprise in which anonymous persons contributed as actors and not just as objects.²⁹ This approach soon came to be characterized as history from the bottom up or social history.
One of the major byproducts of this new approach to historical interpretation was the creation in 1976 of the Freedmen and Southern Society Project (FSSP), a research and publication effort focused on Civil War emancipation as revealed in government records preserved at the National Archives. Most notable were those of the War Department, which, besides the documents generated by field armies during the war and Reconstruction, included the voluminous records of the Bureau of Refugees, Freedmen and Abandoned Lands, or Freedmen's Bureau. Material that documented the actions of other executive agencies, including the Treasury Department, as well as the legislative and judicial branches of government, also held the promise of creating a rich portrait of slavery and its demise during the rebellion.³⁰ Under the original direction of Ira Berlin and more recently that of Leslie S. Rowland, the FSSP has decisively shaped scholarship on the subject thanks largely to six letterpress volumes published under the general title of Freedom: A Documentary History of Emancipation, 1861–1867 and several other derivative works.³¹ Combining interpretive essays with annotated documents, each volume of Freedom explores a facet of emancipation, illustrating both the complexity of the process and the central role that formerly enslaved people played. Among other things, the volumes of Freedom offer strong support for points that Wesley and Du Bois, Woodson and Taylor, and Quarles and Franklin had articulated decades before and that the revisionist scholarship inspired by the Civil Rights Movement was busy reaffirming. The work of the FSSP has inspired hundreds of publications that stretch interpretive boundaries surrounding the collapse of slavery in directions that could hardly have been predicted forty years ago. And the work continues to inspire.
My analysis begins with the simple assertion that emancipation was a complex and uneven process rather than a specific event, and that it drew into its vortex as historical actors from all regions of the country and backgrounds, most significantly enslaved Southerners and free African Americans in the North as well as the South. Although the appearance of the early volumes of Freedom understandably prompted a foray into clarifying who freed the slaves, this preoccupation has not fully spent itself despite having reached the point of diminishing returns exactly where Charles Wesley summarized the case in 1940.³² Finding meaning in what individuals and groups did in the midst of these unsettling changes requires an appreciation of contingency in the human experience and the imperfect reliability of individual and collective memory.³³
Attempts to describe the process may benefit from a conventional chronological approach that identifies signs of change over time and then seeks to understand the explanatory causes. As recent work on emancipation demonstrates, there is still much to learn this way.³⁴ But some promising recent scholarship has departed fruitfully from those strictures. By crossing traditional boundaries chronologically, geographically, or conceptually, this work—which includes important contributions by veterans of the FSSP—has produced new levels of understanding with regard to the war and its consequences and the role of African Americans' political action in influencing the course of their own history and that of the entire nation.³⁵ Even such a niche area as the black military and naval experience has proved a fertile source of new approaches and conclusions.³⁶
I remain fascinated with the comparative study of emancipation, which continues to yield the rich insights that it has since the debut of the journal Slavery & Abolition in 1980.³⁷ An intriguing array of comparative models that scholars have recently devised offers new ways to conceptualize events throughout the North American continent during the Civil War era. On the one hand are those that examine communities on either side of the boundary lines dividing the United States from the Confederate States, and on the other hand are those that compare developments on the Great Plains and in the far West with the those within the conventional framework of the Northern Union and the Southern Confederacy. These works not only require reassessing the meanings of emancipation in light of the experiences of Native Americans, Mexican Americans, and Chinese immigrants in the territory between the Mississippi River and the Pacific Ocean but also call for a fresh look at the process of national consolidation following the Civil War.³⁸ Recent works on the literature and imagery of war also provide fascinating insights into the period and the overriding issues, as have recent examinations of such iconic events as Lee's surrender at Appomattox and Lincoln's assassination.³⁹
The recent scholarship most relevant to the perspective I have adopted here stretches beyond, while not necessarily abandoning, the FSSP's concentration on the breakdown of slavery and the development of compensated labor. The prevalence of disease and death offers one such window, as does the focus on time, personal mobility, the physical and environmental destruction wrought by the war, the legacy of violence that derived from slavery and emancipation, and risk.⁴⁰ Some of the most fascinating examples of this work address emancipation from oblique angles as represented, for instance, by collections of essays on weirding the war and disrupting the history of emancipation. ⁴¹
For twenty-first-century observers, understanding the customs and habits from 150 years ago requires suspending conventional beliefs, particularly with regard to appreciating the depth and breadth of slavery's influence in the nation at that time. In the slaveholding states, apologists for the institution included enslavers, factors, politicians, scholars, editors, and ministers, most of whom stoutly defended it as a positive good and not simply a necessary evil.⁴² Even non-slaveholding whites had long since dulled their senses to the sights and sounds of human bondage. Slavery, after all, was a given feature of the world into which they had been born and socialized. Northern visitors to any one of the slave states might have encountered slavery on full, even violent, display. Residents of various places in the Northern states, including the border cities of Philadelphia and Cincinnati, and visitors to the resorts and military installations that dotted the region from the Atlantic Ocean to the Mississippi valley heartland and beyond might have observed enslaved servants attending to their owners on business or on vacation. Yet for most white Northerners, slavery remained an abstraction, at least until Harriet Beecher Stowe's Uncle Tom's Cabin, which portrayed the institution in terms that resonated as real. Its appearance in serial form in 1851 and in book form the following year created a sensation. Stowe brilliantly captured the growing sense of discomfort with slavery that many white Northerners had begun to experience for reasons that ranged from the religious to the political.
Despite the growing polarization between the two sections, neither the outbreak of war nor the destruction of slavery was its preordained outcome. Events unfolded within parameters shaped by existing circumstances, which in their constant changes presented new opportunities and constraints. Had the Confederacy succeeded in fighting to a standstill, or had the 1864 Democratic candidate for president, George B. McClellan, defeated Lincoln, slavery would likely have persisted for years, maybe decades, beyond 1865 within an independent Confederacy or a reconciled Union. And the questions that began to arise in 1863 regarding a new birth of freedom and the prospects of black citizenship would have generated very different answers.
It is sobering to recall that more than two-thirds of the 4 million enslaved persons in 1860 remained unfree at war's end. Of the one-third who had escaped slavery, perhaps 1.1 million enjoyed direct federal protection: nearly 400,000 persons (including soldiers) in Union-held areas of the rebel states, another 500,000 in the Border States, Tennessee, and southern Louisiana where they had gained legal freedom late in the war; and perhaps 200,000 as servants and laborers with armies in the field. It is likely that at least another 200,000 enslaved persons died during the war. The estimated 2.6 million still in bondage constituted 66 percent of all enslaved persons in 1860 and more than 80 percent of the 3.5 million in the states that left the Union. Moreover, slaveholders in out-of-the-way places often succeeded in keeping their laborers in slave-like conditions for months thereafter until federal authorities succeeded in rooting out the last surviving pockets of the old order. Some of these persons had interacted with federal armed forces during the war, perhaps even tasting freedom for a time. But even those who never laid eyes on the Yankees understood that a Northern victory would mean drastic changes in their lives. In any case, they had little practical experience with freedom before the collapse of the Confederacy. They began to acclimate themselves to changes with which their counterparts in the Union-occupied portions of the Confederacy had grappled for several years to various ends. In that process, they, too, learned how decisively local conditions shaped the encounters between the past and the future.
The effort to extract patterns and to assign meaning must be sensitive to the fact that the several million enslaved persons who gained freedom in the process of emancipation each had a story. At the same time, the full picture was more than just the sum of the parts. Secession and the ensuing rebellion set loose a many-sided struggle in which all participants hoped to achieve objectives that, whether they coincided or clashed, remained in flux. In pursuing their goals, historical actors often risked their lives and, indeed, hundreds of thousands lost theirs, not all on the fields of battle.
In the pages that follow, I propose three overlapping frameworks whereby members of the Civil War generation attempted both to understand and to help chart a way through the extraordinary events that swirled around them daily. The first two were time and space, which historians no less than historical actors routinely employ for interpretive purposes. Mid-nineteenth-century Americans—like human populations everywhere—observed and recorded the passage of time in several ways. They relied on the ancient technique of noting the movements of celestial bodies by day and by night and from one day to the next. They also used modern devices such as clocks and calendars. They understood that events in the world around them followed an inexorable chronology, which mimicked the linear trajectory of living things from birth to death and, for Christians, the history of salvation from Adam and Eve to the anticipated second coming of Christ. But time might also be tracked cyclically—by the succession of seasons that accompanied the earth's annual revolution around the sun—rather than linearly. Time could even behave erratically, appearing to slow down, speed up, and even stop. War and social revolution proved to be the nurseries of erratic time.
Mid-nineteenth-century Americans oriented themselves spatially in multiple ways as well. First, they relied on known features of the natural and built environments. That approach worked best in their local communities and in adjacent regions with which they were familiar. Beyond such comfort zones, they had to rely on more generic markers such as the position of objects in the night sky, the lay of the land, patterns of natural and cultivated vegetation, and such human modifications to the landscape as turnpikes and railroads. Literate persons might also resort to maps. Yet in the context of war, even the most familiar spaces from which persons may not have wandered often took on new meaning and significance, fraught with peril and promise. Effective navigation of open spaces relied implicitly on knowledge of the social environments that coexisted with the physical ones. Nowhere was this clearer than in the second variety of spatial awareness—that which concerned the restricted spaces in which enslaved persons interacted with the persons who claimed them as property. In the planter's big house, the small farmer's cabin, the merchant's stock room, or the artisan's workshop, masters and mistresses exercised close oversight, and both short-term and long-term interests of the enslaved people required a nimble awareness of the changing dynamics. Finally, like time, space might possess malleable properties that the war exposed and that emancipation magnified. A specific parcel of land might be a scene of oppression, liberation, or death based on which party exerted armed jurisdiction over it. Bodies of water assumed new significance as gateways or barriers to freedom.
The third strategic framework or reference point was home, which teemed with literal and figurative meanings. The concept of home promised a sense of familiarity and stability to counterbalance the swirling sensations of time and place set loose by the war.⁴³ Through the interpretive lens of home, historical actors could view their actions within contexts that radiated throughout society: from the individual and family, through the neighborhood, to the social and political institutions that constituted the national fabric. The term home had particular relevance for enslaved people. Prior to the war, it consisted of the land and the buildings in the possession of the master as well as the patriarchal household that was the social foundation of the master-slave relationship. The antebellum home might also refer to a dwelling, which, however spartan in its construction and appurtenances, might still offer some respite from the oppression of the surrounding world. Home might also signify memories of childhood or of loved ones left behind in Maryland, Virginia, or the Carolinas. But, like time and space, home could also prove to be an insecure mooring. As wartime circumstances threatened homes in both literal and figurative senses, opportunities to seek a new home presented themselves, but rarely without associated challenges. Breaking free of slavery's chains required fending for oneself (and perhaps for other family members as well) without the master's protection. It meant venturing into unknown and potentially dangerous space.
In communities throughout the South, residents knew of individual cases and sometimes entire families that had made the transition from slavery to freedom.⁴⁴ Local lore also recorded the names of persons who had freed themselves and followed the North Star to the North or Canada. With the start of the war, advancing armed forces of the United States presented the possibility for an entirely new conception of home, one that combined personal freedom, compensated labor, and, with that, the chance to achieve self-sufficiency. Even without a clear pathway to full citizenship, the prospects of federal protection alone redefined the relationship of black persons to the national government. The United States might yet prove to be a national home instead of simply a site for the continuing oppression of its residents of African descent.
After the war, the South's antebellum ruling elite refused to abandon the goal of confining African Americans to the status of perpetually subordinate laborers—its vision of an ideal home that secession aimed to realize. When former slaveholders did not actively resist the effort of federal authorities to establish a system of compensated labor and to secure life and property and protect the citizenship rights of the freed people, they bided their time for what they confidently predicted would be the Yankees' return to the North. Often assuming the posture of prodigal sons and daughters they feigned contrition and regained much of their prewar property (particularly the land) and many of their prewar prerogatives. Long before the end of Reconstruction and the cessation of federal oversight, they set about devising new methods of exploitation and oppression. As a result, most freed people and their descendants remained propertyless laborers whose quest for economic independence, political influence commensurate with their share of the population, and an equal chance in the race of life faced an uphill battle at best. This counter-revolution of property, as Du Bois characterized the post-Reconstruction compromise, re-created a culture of exploitation and oppression that has dogged African Americans in the states of the former Confederacy and in the Northern and Western states to which they relocated during the great migrations of the twentieth century. It has exerted a racially inspired, deeply conservative influence on local and national politics for the 150 years since the end of slavery.⁴⁵
Given the emphasis I place on the testimony of formerly enslaved people in understanding wartime emancipation, a few words of explanation about some of its forms are warranted here. The documents produced by the federal government (particularly those of the armed forces and administrative agencies that operated in the Confederacy and the Loyal Border States during and immediately after the war) contain a treasure trove of information about black Southerners. In addition to their sheer volume, their proximity to the events they describe, and their wealth of personal information, these records also possess another virtue. When taking testimony from African American informants, many bearing the fresh marks of slavery, agents of the federal government generally rendered the transcriptions using standard grammar, syntax, spelling, and punctuation without any embellishments designed to portray Southern black dialect.
Such transcriptions contrast sharply with those of contemporary newspaper reporters, who, like antebellum visitors to the South, frequently employed the stylized conventions of nonstandard English, with which the popular press and minstrel shows had lampooned African Americans for generations. During the Great Depression of the 1930s, the Federal Writers Project breathed new life into those conventions in its typed transcriptions of conversations with thousands of formerly enslaved people. All but a handful of the writers and editors used contrived spellings ( wuz for was, to cite a common example) and other such devices to create a visual image of inferior speech that the spoken words themselves did not convey. In quoting from such documents, I have at times made slight alterations to minimize the possibility of distracting from the larger value of the observation, in which case I describe the change in the corresponding note. For most such quotations, I have left the grammar and spelling that appears in the source document unchanged.
Documents produced by literate black correspondents present a related but not identical challenge. Although almost always employing conventional forms to open and close their letters ( I seat myself and take my pen in hand to drop you a few lines … and Your most humble and obedient servant … ), the writers often used nonstandard spelling and punctuation that suggests their newness to communicating via the written word. If at times the words appear strange to the modern eye, reading them aloud adds the reinforcement of the voice and the ear to get the gist of the writer's intention, an exercise that rarely goes unrewarded. The combined senses of eyes, voice, and ears also reveal the cadence of mid-nineteenth-century speech and the similes and metaphors that speakers routinely employed. I draw liberally from such documents, and particularly those published in the Freedom volumes, following the editorial conventions regarding spelling and punctuation that guided the preparation of the original manuscripts for publication.⁴⁶
I note here, too, my dependence on certain individuals for consistently insightful observations on the rapidly changing world around them. Especially notable in this regard are Edward L. Pierce, the young Boston attorney who figured prominently in the early experiments in compensated labor that federal authorities undertook at Fort Monroe, Virginia, beginning in the summer of 1861 and at Port Royal, South Carolina, beginning in the fall of 1861, and the Reverend Henry McNeal Turner, a freeborn South Carolinian who affiliated with the AME Church during the 1850s and who served as chaplain of the First U.S. Colored Infantry from its organization in 1863 through its demobilization two years later. Throughout his long career, Turner stood as one of the nation's most outspoken advocates for African American rights. Two formerly enslaved persons who left postwar memoirs also provide key insights into emancipation's complexity and uncertainty. The first is Louis Hughes, a Virginia-born man who was sold to a Mississippi planter when a young adult; and the second is Mattie J. Jackson, who at the start of the war was an enslaved teenager in St. Louis. Both of these narrators left detailed, often heart-stopping, accounts of their struggles to become free amid the dangers and uncertainties of war. The experiences of Turner, Hughes, and Jackson provide checkpoints and counterpoints to the linear chronology of emancipation depicted by official government actions.
I also return for various interpretive purposes to several key areas of the Union-occupied Confederacy that presented different ideological and operational challenges to the federal program of revamping the slave South and that have long served scholars who wish to understand the associated historical processes. Besides the small enclaves of Fort Monroe and Port Royal, the vast expanse of the Mississippi valley between Memphis and New Orleans also figures prominently. Not coincidentally, the region drew the special attention of members of the AFIC. The rich documentary evidence from all the regions under U.S. administrative authority invites analysis from various perspectives; imagining it as the multicolored pieces inside a kaleidoscope, I explore the different interpretive possibilities that result from a simple turn of the wrist. Twisting further, I also peer into what enslaved people experienced in areas under Confederate authority where the old order continued to function, even if not strictly according to prewar conventions.
Longtime participants in the antislavery struggle knew that perseverance required faith. After all, the struggle for freedom, as John Hope Franklin noted in a related context, could produce illusions of equality. ⁴⁷ Only in retrospect from the day that Charles Wesley commemorated—December 18, 1865—did a constitutional amendment abolishing slavery throughout the nation appear to be the outcome of what began at Fort Sumter four years earlier. In between, participants may or may not have witnessed what looked like the end of slavery. If they did, the collapse did not necessarily occur in one fell swoop but in a series of incremental movements, backward as well as forward, some more fleeting than others. Few, if any, pointed unmistakably to the Thirteenth Amendment's declaration that neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction. ⁴⁸ Staring into the future from December 18, 1865, presented equal uncertainty: the challenge of implementing the freedom that the amendment referenced only indirectly as the presumed antithesis of slavery and involuntary servitude. This book examines the collapse of slavery through the sometimes clear and sometimes foggy lenses with which contemporaries saw their world. It explores the illusory aspects of emancipation that often perplexed participants and witnesses at the time and later observers alike.
As years passed and the Civil War generation reflected back on events of that time, their memories often left them confused at how the nominal victors so quickly shied away from the implications of the victory and their obligations to the hundreds of thousands of black warriors whose loyalty helped ensure that outcome. Persons born after the war, who did not experience the long-repressed joy and seemingly endless promise associated with the dawn of freedom, had to rely on the memories of prior generations. Collectively they strove to see through the distortions of segregation and disfranchisement to preserve awareness of the time when the federal government stood as the champion of freedom and equality and not just an idle spectator to lynching and other unspeakable acts of injustice. Those who had not witnessed the early fruits of emancipation might well have presumed that a regime of violent oppression over millions of nominal citizens had been present for all time, a seamless continuation between nineteenth-century slavery and twentieth-century segregation. Little wonder that the question repeatedly arose whether the Union's victory over the Confederacy left any lasting accomplishments or whether it, too, was an illusion.
As to whether the Civil War destroyed slavery, the following pages will show that the answer is a qualified yes. The defeat of the rebellion abolished slavery but neither exploitation nor discrimination based on race. By the same token, Radical Reconstruction achieved some notable success in guaranteeing the political rights of all citizens, but not, as events soon showed, in placing them beyond assault. And the revolutionary momentum stopped well short of redressing the unequal distribution of wealth between black and white Americans that began with slavery and continues to this day. As a result, the expectations associated with what freedom meant in principle and what it constituted in practice gave rise to a recurring cycle of hope and frustration. The gains that were achieved and then lost, the promises that were made and then broken, and the pleasant dreams that devolved into nightmares could appear as surreal. These were the phantoms of freedom, the illusions of emancipation.
At first glance, time appears as a natural framework for understanding emancipation. Like the other significant milestones of the Civil War era—Abraham Lincoln's election, the firing on Fort Sumter, Robert E. Lee's surrender—key events in the history of slavery's demise, such as the Emancipation Proclamation and the Thirteenth Amendment to the U.S. Constitution, may be usefully depicted along a chronological time line. Time lines display events in linear relationship with each other along a continuum that extends from the past through the present and into the future. They contain discrete units (hours, days, months, years) of agreed-on lengths, which follow each other methodically. The time-keeping conventions that are taken for granted today are the product of several thousands of years of development, during which societies found the need to track time ever more carefully for liturgical and dynastic purposes. Such conventions also served to record the births, the deaths, and other such milestones in the lives of individuals. In the context of Civil War emancipation, the personal narratives whereby enslaved people recalled their deliverance from slavery to freedom often employed conventions of linear time.
The ability to reckon time accurately and to situate events in temporal relationship to each other gained value during the Age of Revolutions that began in the late eighteenth century. Understanding time and carefully measuring its passage, like other advances in knowledge that characterized the period, enabled the politically marginalized middle class (whose members included scientists as well as businessmen) to challenge the monopoly of knowledge that the clergy and the nobility had possessed for centuries. The full flowering of these scientific advances late in the eighteenth century helped usher in the era of industrial capitalism. During the twentieth century, harnessing the minute movements at the level of individual atoms enabled accuracy far beyond what mechanical or electric timepieces were capable of achieving. The search for ever greater precision continues.¹ Yet clocks and watches are not the only way to observe and record the passage of time.²
The apparent linearity of time undergoes cyclical or seasonal variations, which early humans learned from observation long before subsequent generations developed scientific explanations. Most of North America, including the areas of the southern latitudes that witnessed most of the clashes between the armed forces of the United States and the Confederate States, experiences seasonal differences in ambient temperatures and hours of sunlight as the earth rotates around the sun. Over the four seasons of spring, summer, autumn, and winter, these changes affect the circadian rhythms of all living things. Whether in cities or on farms or amid the open plains and mountains, the continent's flora and fauna no less than its human inhabitants respond to these seasonal changes. Measuring and recording the passage of time by the meteorological seasons antedated both calendars and clocks, and the practice continued even as the practitioners carried watches on their persons and tacked mass-produced calendars onto walls.
Emancipation in the context of war generated revolutionary changes that made mincemeat of both linear and cyclical concepts of time. The mobilization for war and its prosecution created personal and social dislocations that the breakdown of slavery often magnified. This produced a widespread sensation that time behaved erratically, alternately speeding up, slowing down, even stopping, amid unprecedented events that seared themselves into participants' and observers' memories forever. Seeing through the distortions requires looking not just backward in time but also sideways into time—in laboratory terminology, cutting cross sections into it. These views reveal that time did not conform to the expected pattern of uniform units following one another in linear fashion even though time often displayed such characteristics. In short, time may be irregular, messy, and unpredictable as well as straightforward and evenly paced. No wonder that the concept of time lends itself to so many idiomatic and metaphorical uses. One of the most common examples, tempus fugit, a staple of Latin-influenced languages and cultures for more than two millennia, suggests time's apparent ability to fly.³ At once precise and vague, linear and circular, fast and slow moving, the passage of time also bore the influence of such powers as secular spirits of the age and of Divine Providence. Over the course of the war, participants and observers alike increasingly viewed human events in the context of providential time described in the Old and New Testaments of the Christian Bible. Present-day studies have begun to reveal that not only in metaphorical terms did time appear to behave erratically: biochemical processes, particularly those related to the circulation of hormones in times of stress, create real sensations of time behaving erratically. What many observers then and since have seen in simplistic terms as a series of events that played out in sequential, chronological time misses how time awareness affects human actions, how human beings account for the passage of time, and how they record into memory events that occur during extraordinary periods such as disasters, wars, and social revolutions.⁴
Understanding emancipation requires more than abandoning the still-popular belief that it consisted of a single event, such as Lincoln's Emancipation Proclamation, or even a process that involved a series of related events that occurred in a linear sequence between Lincoln's inauguration in March 1861 and the ratification of the Thirteenth Amendment in December 1865. The three chapters of this section explore the collapse of slavery through the lenses of chronological or linear time, seasonal or recurring time, and erratic or revolutionary time.
Linear Chronology
Slavery came to an end during the Civil War not in a specific event at a single moment but in a
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