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HIGHLIGHTS

 

October 21, 1862 - Brady Brings Carnage Home

In New York, the Mathew Brady studio recently unveiled a new exhibition called "The Dead at Antietam."  Lines formed along Broadway to give witness to the stark reality of this war - the massive loss of life and limb for a cause much larger than any individual.  The photographs were taken by Alexander Gardner, who works for Brady, immediately following the battle at Sharpsburg, Maryland.  Though Union soldiers began burrying their dead at battle's end, the Confederates were in reatreat across the Potomac River, leaving many bodies in their wake and visible to Gardner's cameras. After Gardner returned to Brady’s studio in Washington, prints were made of his negatives and taken to his New York City gallery, located at Broadway and Tenth Street.  An announcement of the display was placed in the New York Times on October 6.   Almost immediately, New Yorkers have flocked to see the photographs with fascination and horror.   Yesterday, the New York Times published a review of the exhibition. "As it is, the dead of the battle-field come up to us very rarely, even in dreams. We see the list in the morning paper at breakfast, but dismiss its recollection with the coffee. There is a confused mass of names, but they are all strangers; we forget the horrible significance that dwells amid the jumble of type. The roll we read is being called over in Eternity, and pale, trembling lips are answering to it. Shadowy fingers point from the page to a field where even imagination is loth to follow. "Each of these little names that the printer struck off so lightly last night, whistling over his work, and that we speak with a clip of the tongue, represents a bleeding, mangled corpse. It is a thunderbolt that will crash into some brain -- a dull, dead, remorseless weight that will full upon some heart, straining it to breaking. There is nothing very terrible to us, however, in in the list, though our sensations might be different if the newspaper carrier left the names on the battle-field and the bodies at our doors instead. "We recognize the battle-field as a reality, but it stands as a remote one. It is like a funeral next door. The crape on the bell-pull tells there is death in the house, and in the close carriage that rolls away with muffled wheels you know there rides a woman to whom the world is very dark now. . . . It attracts your attention, but does not enlist your sympathy. . . . "Mr. Brady has done something to bring home to us the terrible reality and earnestness of war. If he has not brought bodies and laid them in our dooryards and along the streets, he has done something very like it. At the door of his gallery hangs a little placard, 'The Dead of Antietam.' "Crowds of people are constantly going up the stairs; follow them, and you find them bending over photographic views of that fearful battle-field, taken immediately after the action. Of all objects of horror one would think the battle-field should stand preeminent, that it should bear away the palm of repulsiveness. But, on the contrary, there is a terrible fascination about it that draws one near these pictures, and makes him loth to leave them. "You will see hushed, reverend groups standing around these weird copies of carnage, bending down to look in the pale faces of the dead, chained by the strange spell that dwells in dead men's eyes. "It seems somewhat singular that the same sun that looked down on the faces of the slain, blistering them, blotting out from the bodies all semblance to humanity, and hastening corruption, should have thus caught their features upon canvas, and given them perpetuity for ever. But so it is. "These poor subjects could not give the sun sittings, and they are taken as they fell, their poor hands clutching the grass around them in spasms of Pain, or reaching out for a help which none gave. Union, soldier and Confederate, side by side, here they lie, the red light of battle faded from their eyes but are set as when they met in the last fierce change which located their souls and sent them grappling with each other and battling to the very grass of Heaven. The ground whereon they lie is torn by shot and shell, the grass is trampled down by the tramp of their feet, and little revulets that and scarcely be of blood trickling along the earth like tears over a mother’s face. . . . "These is one side of the picture that the sun did not catch, one phase that has escaped photographic skill it is the background of widows and orphans, torn from the bosom of their natural protectors by the red ruthless hand of Battle, and thrown upon the brotherhood of God. Homes have been made desolate, and the light of life in thousands of hearts has been extinguished forever. All of this desolation imagination must paint -- broken hearts cannot be photographed."  

 

August 30, 1862 - An Angel on the Battlefield

“The battlefield is no place for a woman,” Clara Barton was told again and again. The sights, the sounds, the dangers would be simply too much for the delicate feminine nature. Not true, Miss Barton maintained. The battlefield was exactly the place where the gentle and caring ministrations of a “sister” were needed the most. What was more, society told her, the soldiers themselves would misinterpret her presence, mistaking her for a camp follower or prostitute. Particularly for a single woman of forty years old, whose character was already in question for being in such an advanced state of spinsterhood, nursing on the battlefield was simply not an option. Clara Barton listened to such admonishments. Only on her father’s deathbed were her doubts dispelled to the point where her desire and determination congealed. As he lay dying, her father, an old soldier and patriot, sat up for one of the last times in his life when his daughter expressed her fears of social censure. She did not fear the battlefield itself, she asserted. She only feared the interpretation of her presence upon it. The old soldier and patriot rose up in his bed and told Clara, “I know soldiers.” Then he firmly defended the men he had been among for so long, saying that he knew for a certainty that once they understood her mission, they would respect both it and her. She was not to fear social censure or misinterpretation. No, she must go, and the soldiers would understand and appreciate why she was there among them. “He charged me with a dying patriot’s love to serve and sacrifice for my country in its peril and strengthen and comfort the brave men who stood for its defense,” Barton recounted. She felt heartened and supported to do something to help the Union during the “great national calamity” when the “darkest page in our country’s history is now being written in lines of blood,” as she wrote. Miss Barton did everything she could to get official permission to go to the battlefield, only to be blocked by officials who agreed with society’s dictum: “A woman’s place is in the home—certainly not on the battlefield!” Yet serving in Washington area hospitals was not enough for her. She wanted to go into the vortex of battle where the need was greatest. Miss Barton finally found the keys to male officers’ hearts—supplies. Her wish to go to the battlefield to serve was fulfilled when she had finished collecting three warehouses full of supplies, including food, bandages, sheets, night shirts, and medicines. The head of the Quartermaster Depot in Washington City, Colonel Daniel H. Rucker, listened to Barton’s tearful pleas to be allowed to bring the supplies she had collected to Pope’s army. Rucker gave her a note giving her safe passage. She procured other letters of safe passage—not for safe passage among the Confederates but among the officers of the U.S. army and of the U.S. Sanitary Commission, giving her leave to give what aid and comfort she could to sick and wounded soldiers as the second battle of Bull Run developed. Setting up an efficient supply line, she went straight into the heart of war where there was maximum need and maximum danger. General Pope and General Lee, having bad blood between them due to one another’s treatment of civilians, had no agreement as to the protection of medical personnel, and Clara Barton faced capture as well as the dangers of stray bullets and artillery explosions. When Clara appeared with her supplies at a time when Dr. James L. Dunn was bereft of even such simple medical necessities as bandages, he wrote to his wife that Miss Barton appeared to him to be an angel sent by Heaven. It is said that, out in the field, when all the male surgical assistants fled from Rebel artillery, Miss Barton, a mere five feet inches tall, stolidly refused to budge as she assisted the surgeon to serve a suffering soldier. “In my feeble estimation,” the surgeon said, “General McClellan, with all his laurels, sinks into insignificance beside the true heroine of the age, the angel of the battlefield,” Miss Clara Barton.

 

July 28, 1862 - US Signs Treaty with the Ottawa

The Lincoln Administration announced the signing of treaty with Ottawa Indians of Kansas.  The US has entered into many treaties with the original inhabitants of this land and most have been later breached by the US whenever some new development has altered the potential benefit of the agreement. In particular, over the course of the last 80 years, the need for more fresh land by Southern planters has inevitably led to the removal of Indians from land that was not only originally theirs but ceded to them under treaties.  Mr. Lincoln hopes to respect the treaties he signs.  Time will tell if that holds true. The Ottawa Indians originally lived along the Ottawa River in eastern Ontario and western Quebec at the time of European arrival in the early 1600s.  They moved into northern Ohio around 1740.  They were part of the Algonquian Indians and are thus related to the Delaware Indians, the Miami Indians, and the Shawnee Indians.  They were enemies of the Iroquois Indians and never really trusted the Wyandot Indians because they were related to the Iroquois. Political alliances were complicated and changed with the times.  Some Ottawas were allies of the French until British traders moved into the Ohio Country in the early 1700s.  Many Ottawas moved into northern Ohio so that they could participate in the fur trade with the British. These natives lived in villages along the Cuyahoga, Maumee, and Sandusky Rivers, but the British were not content just to trade. Unlike the French, the British wanted to build forts and towns. The Ottawa first encountered European explorers when Samuel de Champlain met 300 men of a tribe which he called "les cheueux releuez" in 1615.  Ottawa from ǎdāwe, 'to trade', `to buy and sell,' applied to the Ottawa because they were noted among their neighbors as intertribal traders and barterers, dealing chiefly in cornmeal, sunflower oil, furs and skins, rugs or mats, tobacco, and medicinal roots and herbs. Of the Ottawa, Champlain said that their arms consisted only of the bow and arrow, a buckler of boiled leather, and the club; they wore no breechclout, and their bodies were tattooed in many fashions and designs; their faces were painted in diverse colors, their noses pierced, and their ears bordered with trinkets.  In the following year, Champlain left the Huron villages and visited the "Cheueux releuez" (Ottawa), living westward from the Hurons.  He said that they were very joyous at "seeing us again."  He found the tribe populous.   The majority of the men were warriors, hunters, and fishermen, and were governed by many chiefs who ruled each in his own country or district.   The women had their bodies covered, while those of the men were uncovered, saving a robe of fur like a mantle, which was worn in winter but usually discarded in summer. Pontiac was a famous leader of the Ottawa Indians.  In 1763, he led a number of Indian tribes in an attempt to drive the British from their lands. They destroyed nine out of eleven British forts in the Great Lakes region. The Indians could not defeat the strong British forts at Detroit (Fort Detroit) and Pittsburgh (Fort Pitt). Pontiac's Rebellion came to an end after Colonel Henry Bouquet led a large army from Fort Pitt into Ohio to force the Indians to make peace. During the American Revolution, the Ottawas fought for the British against the Americans.  When the British surrendered to the Americans, the English turned their backs on their Indian allies.  The Ottawas continued to fight the Americans.  General Anthony Wayne defeated the Ottawas and other Ohio Indians at the Battle of Fallen Timbers in 1794.  They surrendered most of their lands in Ohio with the signing of the Treaty of Greeneville (1795).  Jotham Meeker was a Baptist missionary and printer.  He and Eleanor Richardson moved to Thomas Station at the rapids of the Grand River in 1827.  The Ottawas were led by Chief Noonday (who had fought with the British alongside Tecumseh in the War of 1812.  Jotham and Eleanor were married in 1830.  As white settlers pressed in, the Indians moved north to the Upper Peninsula of Michigan and the Meekers went with them.  But, the Indian Removal Act of 1830, promulgated by President Andrew Jackson in an effort to appease Southern planters who sought more land for their slavery-driven enterprises, required all Indians to move west of the Mississippi River.   In 1833, the United States forced the Ottawas to give up their few remaining lands in Ohio.  The treaty ceded their lands in Michigan, Ohio, and Illinois in exchanged for lands in first Iowa and then Kansas.  Jotham and Eleanor went with them arriving in northeast Kansas in fall 1833.  Of the 600 Ottawa who emigrated to Kansas, "more than 300 died within the first two years, beccause of exposure, lack of proper food, and the great difference between the cool, damp woods of Ohio and the dry, hot plains of Kansas." In 1834, the Meekers installed a printing press at Shawnee Baptist Mission and in 1837 established a mission where, for 18 years, he ministered to the needs of the Ottawa who lived there.  They endured floods, prairie fires, cholera and malaria to serve the Indians for more than 20 years.  Their daughter, Maria, was the first white child born in Kansas. It was said of them in 1859: "This people is still advancing in agricultural pursuits; they may he said to have entirely abandoned the chase; all of them live in good, comfortable log cabins; have fields inclosed with rail fences, and own domestic animals." ·The Ottawa are expert canoemen; as a means of defense they sometimes built forts, probably similar to those of the Hurons. On June 24, 1862, the Ottawa concluded a treaty with the United States, which, with amendments, was ratified July 16, 1862.   "The Ottawa Indians of the United Bands of Blanchard's Fork and of Roche de Boeuf, having become sufficiently advanced in civilization, and being desirous of becoming citizens of the United States, it is hereby agreed and stipulated that their organization and their relations with the United States as an Indian tribe shall be dissolved and terminated at the expiration of five years from the ratification of this treaty: and from and after that time, the said Ottawa, and each and every one of them, shall be deemed and declared to be citizens of the United States, to all intents and purposes, and shall be entitled to all the rights, privileges and immunities of such citizens, and shall, in all respects, be subject to the laws of the United States, and of the State or States thereof in which they may reside." The principal provisions of the treaty are: The Ottawa are to become citizens of the State of Kansas in July, 1867, their annuities to be commuted and paid to them.  Heads of families are to receive 160 acres of land each, and all other members, eighty acres each; none of this land shall be sold until they became citizens, and forty acres, including house and improvements, not to be sold during the life of the owner.  Twenty thousand acres of average lands are to be located for school purposes, and the remainder to be sold to actual settlers, at not less than $1.25 per acre.

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