“You must not be discouraged at the slowness of recovery. Look up to Him who giveth liberally for faith to be resigned to His divine will, and trust Him for that measure of health which will most glorify Him, and advance to the greatest extent your own real happiness. We are sometimes suffered to be in a state of perplexity that our faith may be tried and grow stronger. See if you cannot spend a short time after dark in looking out of your window into space, and meditating upon heaven, with all its joys unspeakable and full of glory. . . . ‘All things work together for good’ to God’s children. Try to look up and be cheerful, and not desponding. Trust our kind Heavenly Father, and by the eye of faith see that all things are right and for your best interests. The clouds come, pass over us, and are followed by bright sunshine; so in God’s moral dealings with us, He permits to have trouble awhile. But let us, even in the most trying dispensations of His Providence, be cheered by the brightness which is a little ahead.”
It would serve no useful purpose to discuss Jackson’s views on controversial questions. It may be well, however, to correct a common error. It has been asserted that he was a fatalist, and therefore careless of a future over which he believed he had no control. Not a word, however, either in his letters or in his recorded conversations warrants the assumption. It is true that his favourite maxim was “Duty is ours, consequences are God’s,” and that knowing “all things work together for good,” he looked forward to the future without misgiving or apprehension.
But none the less he believed implicitly that the destiny of men and of nations is in their own hands. His faith was as sane as it was humble, without a touch of that presumptuous fanaticism which stains the memory of Cromwell, to whom he has been so often compared. He never imagined, even at the height of his renown, when victory on victory crowned his banners, that he was “the scourge of God,” the chosen instrument of His vengeance. He prayed without ceasing, under fire as in the camp; but he never mistook his own impulse for a revelation of the divine will. He prayed for help to do his duty, and he prayed for success. He knew that:
“More things are wrought by prayer
Than this world dreams of;”
but he knew, also, that prayer is not always answered in the way which man would have it. He went into battle with supreme confidence, not, as has been alleged, that the Lord had delivered the enemy into his hands, but that whatever happened would be the best that could happen. And he was as free from cant as from self-deception. It may be said of Jackson, as has been said so eloquently of the men whom, in some respects, he closely resembled, that “his Bible was literally food to his understanding and a guide to his conduct. He saw the visible finger of God in every incident of life. . . . That which in our day devout men and women feel in their earnest moments of prayer, the devout Puritan felt, as a second nature, in his rising up and in his lying down; in the market-place and in the home; in society and in business; in Parliament, in Council, and on the field of battle. And feeling this, the Puritan had no shame in uttering the very words of the Bible wherein he had learned so to feel; nay, he would have burned with shame had he faltered in using the words. It is very hard for us now to grasp what this implies. . . . But there was a generation in which this phraseology was the natural speech of men.”[[5]] Of this generation, although later in time, was Stonewall Jackson. To him such language as he used in his letters to his wife, in conversation with his intimates, and not rarely in his official correspondence, was “the literal assertion of truths which he felt to the roots of his being,” which absorbed his thoughts, which coloured every action of his life, and which, from the abundance of his heart, rose most naturally to his lips.
There is no need for further allusion to his domestic or religious life. If in general society Jackson was wanting in geniality; if he was so little a man of the world that his example lost much of the influence which, had he stood less aloof from others, it must have exercised, it was the fruit of his early training, his natural reserve, and his extreme humility. It is impossible, however, that so pure a life should have been altogether without reflex upon others. If the cadets profited but indirectly, the slaves had cause to bless his practical Christianity; the poor and the widow knew him as a friend, and his neighbours looked up to him as the soul of sincerity, the enemy of all that was false and vile. And for himself—what share had those years of quiet study, of self-communing, and of self-discipline, in shaping the triumphs of the Confederate arms? The story of his military career is the reply.
Men of action have before now deplored the incessant press of business which leaves them no leisure to think out the problems which may confront them in the future. Experience is of little value without reflection, and leisure has its disadvantages. “One can comprehend,” says Dabney, referring to Jackson’s peculiar form of mental exercise, “how valuable was the training which his mind received for his work as a soldier. Command over his attention was formed into a habit which no tempest of confusion could disturb. His power of abstraction became unrivalled. His imagination was trained and invigorated until it became capable of grouping the most extensive and complex considerations. The power of his mind was drilled like the strength of an athlete, and his self-concentration became unsurpassed.”
Such training was undoubtedly the very best foundation for the intellectual side of a general’s business. War presents a constant succession of problems to be solved by mental processes. For some experience and resource supply a ready solution. Others, involving the movements of large bodies, considerations of time and space, and the thousand and one circumstances, such as food, weather, roads, topography, and morale, which a general must always bear in mind, are composed of so many factors, that only a brain accustomed to hard thinking can deal with them successfully. Of this nature are the problems of strategy—those which confront a general in command of an army or of a detached portion of an army, and which are worked out on the map. The problems of the battle-field are of a different order. The natural characteristics which, when fortified by experience, carry men through any dangerous enterprise, win the majority of victories. But men may win battles and be very poor generals. They may be born leaders of men, and yet absolutely unfitted for independent command. Their courage, coolness, and common sense may accomplish the enemy’s overthrow on the field, but with strategical considerations their intellects may be absolutely incapable of grappling. In the great wars of the early part of the century Ney and Blucher were probably the best fighting generals of France and Prussia. But neither could be trusted to conduct a campaign. Blucher, pre-eminent on the battle-field, knew nothing of the grand combinations which prepare and complete success. If he was the strong right hand of the Prussian army, his chief of staff was the brain. “Gneisenau,” said the old Marshal, “makes the pills which I administer.” “Ney’s best qualities,” says Jomini, who served long on his staff, “his heroic valour, his quick coup d’œil, and his energy, diminished in the same proportion that the extent of his command increased his responsibility. Admirable on the field of battle, he displayed less assurance, not only in council, but whenever he was not actually face to face with the enemy.” It is not of such material as Ney and Blucher, mistrustful of their own ability, that great captains are made. Marked intellectual capacity is the chief characteristic of the most famous soldiers. Alexander, Hannibal, Cæsar, Marlborough, Washington, Frederick, Napoleon, Wellington, and Nelson were each and all of them something more than mere fighting men. Few of their age rivalled them in strength of intellect. It was this, combined with the best qualities of Ney and Blucher, that made them masters of strategy, and lifted them high above those who were tacticians and nothing more; and it was strength of intellect that Jackson cultivated at Lexington.
So, in that quiet home amidst the Virginian mountains, the years sped by, peaceful and uneventful, varied only by the holiday excursions of successive summers. By day, the lecture at the Institute, the drill of the cadet battery, the work of the church, the pleasant toil of the farm and garden. When night fell, and the curtains were drawn across the windows that looked upon the quiet street, there in that home where order reigned supreme, where, as the master wished, “each door turned softly on a golden hinge,” came those hours of thought and analysis which were to fit him for great deeds.
The even tenor of this calm existence was broken, however, by an incident which intensified the bitter feeling which already divided the Northern and Southern sections of the United States. During the month of January, 1859, Jackson had marched with the cadet battalion to Harper’s Ferry, where, on the northern frontier of Virginia, the fanatic, John Brown, had attempted to raise an insurrection amongst the negroes, and had been hung after trial in presence of the troops. By the South Brown was regarded as a madman and a murderer; by many in the North he was glorified as a martyr; and so acute was the tension that early in 1860, during a short absence from Lexington, Jackson wrote in a letter to his wife, “What do you think about the state of the country? Viewing things at Washington from human appearances, I think we have great reason for alarm.” A great crisis was indeed at hand. But if to her who was ever beside him, while the storm clouds were rising dark and terrible over the fair skies of the prosperous Republic, the Christian soldier seemed the man best fitted to lead the people, it was not so outside. None doubted his sincerity or questioned his resolution, but few had penetrated his reserve. As the playful tenderness he displayed at home was never suspected, so the consuming earnestness, the absolute fearlessness, whether of danger or of responsibility, the utter disregard of man, and the unquestioning faith in the Almighty, which made up the individuality which men called Stonewall Jackson, remained hidden from all but one.