Civil War and Reconstruction in Alabama

by Walter L. Fleming

The negroes soon found that freedom was not all they had been led to expect. A meeting of 900 blacks held near Mobile decided by a vote of 700 to 200 to return to their former masters and go to work to make a living, since their northern deliverers had failed to provide for them in any way.[709]

The negro preacher, especially those lately called to preach, and the northern missionaries had, during the summer and fall, a flourishing time and a rich harvest. A favorite dissipation among the negroes was going to church services as often as possible, especially to camp-meetings where he or she could shout. It was another mark of freedom to change one’s church, or to secede from the white churches. All through the summer of 1865 the revival meetings went on, conducted by new self-“called” colored preachers and the missionaries. The old plantation preachers, to their credit be it remembered, frowned upon this religious frenzy. The people living near the places of meetings complained of the disappearance of poultry and pigs, fruit and vegetables after the late sessions of the African congregations. The various missionaries filled the late slave’s head with false notions of many things besides religion, and gathered thousands into their folds from the southern religious organizations. Baptizings were as popular as the opera among the whites to-day. That ceremony took place at the river or creek side. Thousands were sometimes assembled, and the air was electric with emotion. The negro was then as near Paradise as he ever came in his life. The Baptist ceremony of immersion was preferred, because, as one of them remarked, “It looks more like business.” Shouting they went into the water and shouting they came out. One old negro woman was immersed in the river and came out screaming: “Freed from slavery! freed from sin! Bless God and General Grant!”[710]

Suffering among the Negroes

The negroes massed in the towns lived in deserted and ruined houses, in huts built by themselves of refuse lumber, under sheds and under bridges over creeks, ravines, and gutters, and in caves in the banks of rivers and ravines. Many a one had only the sky for a roof and the ground in a fence corner for a bed. They were very scantily clothed. Food was obtained by begging, stealing, or from the Bureau. Taking from the whites was not considered stealing, but was “spilin de Gypshuns.” The food supply was insufficient, and was badly cooked when cooked at all. It was not possible for the army and the Freedmen’s Bureau, which came later, to do half enough by issuing rations to relieve the suffering they caused by attracting the negroes to the cities. While in slavery the negro had been forced to keep regular hours, and to take care of himself; he had plenty to eat and to wear, and, for reasons of dollars and cents, if for no other, his health was looked after by his master. Now all was changed. The negroes were like young children left to care for themselves, and even those who remained at home suffered from personal neglect, since they no longer could be governed in such matters by the directions of the whites. Among the negroes in the cities and in the “contraband” camps the sanitary conditions were very bad. To make matters infinitely worse disease in its most loathsome forms broke out in these crowded quarters. Smallpox, peculiarly fatal to negroes, raged among them for two years and carried off great numbers. The Freedmen’s Bureau had established hospitals for the negroes, but it could not or would not care for the smallpox patients as carefully as for other sickness. In Selma, for instance, the city authorities had been sending the negroes who were ill to one of the city hospitals. But the military authorities interfered, took the negroes away, and informed the city authorities that the negroes were the especial wards of the government, which would care for them at all times. When smallpox broke out, the military authorities in charge of the Bureau refused to have anything to do with the sick negroes, and left them to the care of the town.[711] Consumption and venereal diseases now made their appearance. The relations of the soldiers of the invading army and the negro women were the cause of social demoralization and physical deterioration. An eminent authority states that from various causes the efficient negro population was reduced by one-fourth.[712] Though this estimate must be too large, still the negro population decreased between 1860 and 1866, as the census of the latter year shows,[713] in spite of the fact that thousands of negroes[714] were sent into Alabama during the war from Georgia, Mississippi, Tennessee, and Florida to escape capture by the Federal armies. The greatest mortality was among the negroes in the outskirts of the cities and towns. Some of the loss of population must be ascribed to the enrolment of negroes as soldiers and to the capture of slaves by the Federal armies.[715] For several years after the war young negro children were scarce in certain districts. They had died by hundreds and thousands through neglect.[716]

Relations between Whites and Blacks

For a year or two the relations between the blacks and whites were, on the whole, friendly, in spite of the constant effort of individual northerners and negro soldiers to foment trouble between the races. As a result of the work of outsiders, there was a growing tendency to insolent conduct on the part of the younger negro men, who were convinced that civil behavior and freedom were incompatible. On the part of some there was a disposition not to submit to the direction of the white men in their work, and the negro’s advisers warned him against the efforts of the white man to enslave him. Consequently he refused to make contracts that called for any responsibility on his part, and if he made a contract the Bureau must ratify it, and, as he had no knowledge of the obligation of contracts, he was likely to break it. In an address of the white ministers of Selma to the negroes, they said that papers had been circulated among the negroes telling them that they were hated and detested by the whites, and that such papers caused bad feeling, which was unfortunate, as the races must live together, and the better the feeling, the better it would be for both. At first, the address added, there was some bad feeling when certain negroes, in order to test their freedom, became impudent and insulting, but on the part of the white man this feeling was soon changed. Later the negroes were poisoned against their former masters by listening to lying whites, and then they refused to work. The ministers warned the negroes against their continual idleness and their immoral lives, and told them that those of them who pretended to work were not making one bushel of corn where they might make ten, and that the whites wanted workers. The self-respecting negroes were asked to use their influence for the bettering of the worthless members of their race.[717]

When the negroes became convinced that the government would not support them entirely, they then took up the notion that the lands of the whites were to be divided among them. In the fall of 1865 there was a general belief that at Christmas or New Year’s Day a division of property would be made, and that each negro would get his share—“forty acres of land and an old gray mule” or the equivalent in other property. The soldiers and the officials of the Freedmen’s Bureau were responsible for putting these notions into the heads of the negroes, though General Swayne endeavored to correct such impressions. The effect of the belief in the division of property was to prevent steady work or the making of contracts. Many ceased work altogether, waiting for the division. In many cases northern speculators and sharpers deceived the negroes about the division of land, and, in this way, secured what little money the latter had.

The trust that the negro placed in every man who came from the North was absolute. They manifested a great desire to work for those who bought or leased plantations in the South, and nearly all observers coming from the North in 1865 spoke of the alacrity with which the blacks entered into agreements to work for northern men. At the same time there was no ill feeling toward the southern whites; only, for the moment, they were eclipsed by these brighter beings who had brought freedom with them. Two years’ experience at the most resulted in a thorough mutual distrust. The northern man could make no allowances for the difference between white and negro labor, he expected too much; the negro would not work for so hard a taskmaster.

The northern newspaper correspondents who travelled through the South in 1865 agreed that the old masters were treating the negroes well, and that the relations between the races were much more friendly than they had expected to find. When cotton was worth fifty cents a pound, it was to the interest of the planter to treat the negro well, especially as the negro would leave and go to another employer on the slightest provocation or offer of better wages. The demand for labor was much greater than the supply. The lower class of whites, the “mean” or “poor whites,” as the northern man called them, were hostile to the negro and disposed to hold him responsible for the state of affairs, and, in some cases, mistreated him. The negro, in turn, made many complaints against the vicious whites, and against the policemen in the towns, who were not of the highest type, and who made it hard for Sambo when he desired to hang around town and sleep on the sidewalks. One correspondent said that the Irish were especially cruel to the negroes.