Great Britain and the American Civil War

by Ephraim Douglass Adams

Adams had no doubt "that these manifestations are the genuine expression of the feelings of the religious dissenting and of the working classes," and was confident the Government would be much influenced by them[949]. The newspapers, though still editorially unfavourable to the emancipation proclamation, accepted and printed communications with increasing frequency in which were expressed the same ideas as in the public meetings. This was even more noticeable in the provincial press. Samuel A. Goddard, a merchant of Birmingham, was a prolific letter writer to the Birmingham Post, consistently upholding the Northern cause and he now reiterated the phrase, "Mr. Lincoln's cause is just and holy[950]." In answer to Southern sneers at the failure of the proclamation to touch slavery in the border states, Goddard made clear the fact that Lincoln had no constitutional "right" to apply his edict to states not in rebellion[951]. On the public platform no one equalled the old anti-slavery orator, George Thompson, in the number of meetings attended and addresses made. In less than a month he had spoken twenty-one times and often in places where opposition was in evidence. Everywhere Thompson found an aroused and encouraged anti-slavery feeling, now strongly for the North[952].

Eight years earlier five hundred thousand English women had united in an address to America on behalf of the slaves. Harriet Beecher Stowe now replied to this and asked the renewed sympathy of her English sisters. A largely signed "round robin" letter assured her that English women were still the foes of slavery and were indignantly united against suggestions of British recognition of the South[953]. Working class Britain was making its voice heard in support of the North. To those of Manchester, Lincoln, on January 19, 1863, addressed a special letter of thanks for their earnest support while undergoing personal hardships resulting from the disruption of industry caused by the war. "I cannot" he wrote, "but regard your decisive utterances upon the question [of human slavery] as an instance of sublime Christian heroism which has not been surpassed in any age or in any country[954]." Nonconformist England now came vigorously to the support of the North. Spurgeon, in London, made his great congregation pray with him: "God bless and strengthen the North; give victory to their arms[955]." Further and more general expression of Nonconformist church sympathy came as a result of a letter received February 12, 1863, from a number of French pastors and laymen, urging all the Evangelical churches to unite in an address to Lincoln. The London and Manchester Emancipation Societies combined in drawing up a document for signature by pastors and this was presented for adoption at a meeting in Manchester on June 3, 1863. In final form it was "An Address to Ministers and Pastors of All Christian Denominations throughout the States of America." There was a "noisy opposition" but the address was carried by a large majority and two representatives, Massie and Roylance, were selected to bear the message in person to the brethren across the ocean[956]. Discussion arose over the Biblical sanction of slavery. In the Times appeared an editorial pleading this sanction and arguing the duty of slaves to refuse liberty[957]. Goldwin Smith, Regius Professor of Modern History at Oxford, replied in a pamphlet, "Does the Bible sanction American Slavery[958]?" His position and his skill in presentation made him a valuable ally to the North.

Thus British anti-slavery circles, previously on the defensive, became aroused and enthusiastic when Lincoln's January 1, 1863, proclamation made good his pledge of the previous September: other elements of opinion, and in all classes, were strengthened in like measure, and everywhere the first expression of fear of a servile insurrection largely disappeared. In truth, pro-Northern England went to such lengths in its support of emancipation as to astound and alarm the Saturday Review, which called these demonstrations a "carnival of cant[959]." More neutral minds were perplexed over the practical difficulties and might well agree with Schleiden who wrote in January, 1863, quoting Machiavelli: "What is more difficult, to make free men slaves, or slaves free[960]?" But by the end of January the popular approval of emancipation was in full swing. On the evening of the twenty-ninth there took place in London at Exeter Hall, a great mass meeting unprecedented in attendance and enthusiasm. The meeting had been advertised for seven o'clock, but long before the hour arrived the hall was jammed and the corridors filled. A second meeting was promptly organized for the lower hall, but even so the people seeking admission crowded Exeter Street and seriously impeded traffic in the Strand. Outdoor meetings listened to reports of what was going on in the Hall and cheered the speakers. The main address was made by the Rev. Newman Hall, of Surrey Chapel. A few Southern sympathizers who attempted to heckle the speakers were quickly shouted down[961].

The "carnival of cant," as the Saturday Review termed it, was truly a popular demonstration, stirred by anti-slavery leaders, but supported by the working and non-enfranchised classes. Its first effect was to restore courage and confidence to Northern supporters in the upper classes. Bright had welcomed emancipation, yet with some misgivings. He now joined in the movement and in a speech at Rochdale, February 3, on "Slavery and Secession," gave full approval of Lincoln's efforts.

In 1862, shortly after the appearance of Spence's American Union, which had been greeted with great interest in England and had influenced largely upper-class attitude in favour of the South, Cairnes had published his pamphlet, "Slave Power." This was a reasoned analysis of the basis of slavery and a direct challenge to the thesis of Spence[962]. England's "unnatural infatuation" for a slave power, Cairnes prophesied, would be short-lived. His pamphlet began to be read with more conviction by that class which until now had been coldly neutral and which wished a more reassured faith in the Northern cause than that stirred by the emotional reception given the emancipation proclamation. Yet at bottom it was emancipation that brought this reasoning public to seek in such works as that of Cairnes a logical basis for a change of heart. Even in official circles, utterances previously made in private correspondence, or in governmental conversations only, were now ventured in public by friends of the North. On April 1, 1863, at a banquet given to Palmerston in Edinburgh, the Duke of Argyll ventured to answer a reference made by Palmerston in a speech of the evening previous in which had been depicted the horrors of Civil War, by asking if Scotland were historically in a position to object to civil wars having high moral purpose. "I, for one," Argyll said, "have not learned to be ashamed of that ancient combination of the Bible and the sword. Let it be enough for us to pray and hope that the contest, whenever it may be brought to an end, shall bring with it that great blessing to the white race which shall consist in the final freedom of the black[963]."

The public meetings in England raised high the hope in America that governmental England would show some evidence of a more friendly attitude. Lincoln himself drafted a resolution embodying the ideas he thought it would be wise for the public meetings to adopt. It read:

"Whereas, while heretofore States, and Nations, have tolerated slavery, recently, for the first time in the world, an attempt has been made to construct a new Nation, upon the basis of, and with the primary, and fundamental object to maintain, enlarge, and perpetuate human slavery, therefore,
Resolved: that no such embryo State should ever be recognized by, or admitted into, the family of Christian and civilized nations; and that all Christian and civilized men everywhere should, by all lawful means, resist to the utmost, such recognition or admission[964]."

This American hope much disturbed Lyons. On his return to Washington, in November, 1862, he had regarded the emancipation proclamation as a political manoeuvre purely and an unsuccessful one. The administration he thought was losing ground and the people tired of the war. This was the burden of his private letters to Russell up to March, 1863, but does not appear in his official despatches in which there was nothing to give offence to Northern statesmen. But in March, Lyons began to doubt the correctness of these judgments. He notes a renewed Northern enthusiasm leading to the conferring of extreme powers--the so-called "dictatorship measures"--upon Lincoln. Wise as Lyons ordinarily was he was bound by the social and educational traditions of his class, and had at first not the slightest conception of the force or effect of emancipation upon the public in middle-class England. He feared an American reaction against England when it was understood that popular meetings would have no influence on the British Government.

"Mr. Seward and the whole Party calculate immensely on the effects of the anti-slavery meetings in England, and seem to fancy that public feeling in England is coming so completely round to the North that the Government will be obliged to favour the North in all ways, even if it be disinclined to do so. This notion is unlucky, as it makes those who hold it, unreasonable and presumptuous in dealing with us[965]."