10 Mar
“This Republic of Suffering” by Drew Gilpin Faust - Must History Hurt So?
Posted in Books, Civil War, Culture, Reviews by Daniel | No CommentsThis Reviewer Suffered!
“This Republic of Suffering” by Drew Gilpin Faust
Reviewed by Daniel Mallock
Like the Civil War itself, there was certainly an air of inevitability about “This Republic of Suffering” by Drew Gilpin Faust. The almost universally shocking devastation and death wrought by the Civil War fundamentally changed the character of American society and how Americans (and former Rebels) understood their relationship with government and with one another. Dr. Faust has undertaken this ambitious project of documenting “death” in the Civil War. Interested readers and students of the War can applaud the attempt while mourning her myriad failures.
“This Republic of Suffering” was written by the current president of Harvard University. Debuting to overwhelmingly positive reviews, fawning encomiums in print, on the internet, and in broadcast media this book currently has garnered little criticism or critical analysis. As one of the few books on the subject of Civil War “death”, the author perhaps has overwhelmed her audience with the 50-odd pages of end-notes that might tend to lend credence to a better formulated argument. End notes of such length can be misleading. A flawed or erroneous proposition can have endless endnotes associated with it, but the fact of the original error is not altered. And that is the problem with “This Republic of Suffering”—founded upon a false premise this book is neither enjoyable to read nor correct in its central theory.
The cover photo of Confederate battle dead is a stark, disturbing image. It is disturbing, sad, and sharply simple. Dr. Faust has done the opposite in the text—transmogrifying an ugly simplicity to a much larger society-wide but completely false and essentially unnecessary academic concept that, she proclaims, is at the heart of Civil War death.
The foundation of her book (and reiterated in media appearances) is the author’s bizarre and completely convoluted and artificially constructed concept of the “Good Death”. She argues that the absence of this “Good Death” for men dying in battle caused so much additional (pain) for them and for those they left behind. She claims extensively that this concept is a conscious idea that participants of the War so desperately tried fulfill their Victorian-era ideas of what a “proper death” ought to be.
This “Good Death” trumpeted by Faust for several hundred pages is nothing more than the pre-war death and funeral rituals involving last words, and the comforting presence of friends and family around the dying person’s death bed. Warfare does not generally afford the continuance of such civilized traditions when so many men are so far from home dying in camp and battle. Faust is unrelenting in describing this concept even giving it a proper academic Latin name “ars moriendi” to lend it more credence. Faust writes that “the work of death was Civil War America’s most fundamental and most demanding undertaking”. Death, the result of combat and warfare in conjunction with suffering on the homefront, is not as she says “the most demanding undertaking”, the War itself – its sacrifices, privations, and sweeping changes that it brought - with death as one of its main and most appalling results is at the core.
Faust’s theory is wrong not because she has misidentified a serious issue, but rather because she has misunderstood universal human needs and warfare’s results with a particularly American causation or response. Every society since the beginning of civilization has had to deal with the horrors of war, with the absence of friends, brothers, sons and husbands, and their deaths far from home and loved ones. This desire to be with the dying, this need on the part of the soldier to be comforted to have his family near to him is as universal as any human concept. There is nothing in this concept of the “Good Death” other than an academic’s hubris and fundamental misunderstanding of universal human truths. Faust removes Civil War death from the human continuum and isolates it as an American event alone. But our Civil War wounded and dead experienced the very same devastating losses though on a much greater scale that societies have experienced for thousands of years.
“Soldiers and their families struggled in a variety of ways to mitigate such cruel realities, to construct a Good Death even amid chaos, to substitute for missing elements or compensate for unsatisfied expectations,” writes Faust. These are universal needs, not localized American concerns illustrative of anything about American society or culture. This confusion of the universal for the local is one of the main failures of this book. No one wants to die alone; no one wants to die without last words recorded, no one wants their burial places unrecorded and their families forever without knowledge of them. Extensive details of deaths and deathbed letter writing or recordings of last words or lack of same are just further fake proofs for Faust’s confusions.
Confusion and misunderstanding, lovingly footnoted, are at the heart of this highly disappointing and frustrating book. Rarely has a historian been so out-of-touch as to suggest as Faust does repeatedly that the soldier’s behavior is further evidence of their need/desire to “act out” some pre-ordained concept of what they should be doing or thinking as they die. One cannot be completely sure as to the motivations behind this research except to foist this false notion of the “Good Death” upon an interested but unsuspecting public hungry for history of moment. There is an agenda at work in the book quite separate from any affection for the subject that tends to override feeling at the expense of the dying. It’s almost unseemly.
Faust posits that without these “Good Death” concepts being enacted by the dying, understanding their “roles” in this “play” of working through the “Good Death”, the poor about-to-be deceased and his family would forever be frustrated and unhappy on account of it. Faust believes that Americans during the Civil War were required according to her concept of the “Good Death” to be around the bed-side, to hear the final words, to see a brave departure so that they could be assured that the dying fellow was worthy to get to heaven. Without this viewing of the death in a social setting, the poor dying fellow’s life would be without a satisfactory conclusion. “Kin would use their observations of the deathbed to evaluate the family’s chances for a reunion in heaven. A life was a narrative that could only be incomplete without this final chapter, without the life-ending last words.” For soldiers killed outright on the field of battle there could be no last words. However, this is overstatement and excess on Faust’s part, as such motivators—to get to heaven, to do their “Good Death” duties, were rarely part of the soldier’s life and such claims are not supported by the massive evidence of dying soldier’s last statements, last words, statements of surviving comrades etc., regardless of Faust’s 50 pages of endnotes.
“Tell my father I died with my face to the enemy!” “Tell my mother I died doing my duty!” Such statements are common. “Tell my mother I was a good soldier and sure ’nuff I can now get into heaven!” are far rarer. The soldiers of North and South, completely supported by their respective societies all fully engaged in the war effort were far more concerned with assuring family and friends of duty well done, bravery, the avoidance of cowardice, and the comfort that death had come swift and with little pain. These are universal communications from soldiers throughout history dying in battle. The universal truth of the loneliness of death far from home certainly trumps any academic’s concept of responsibility to some nebulous false tradition and “art” of dying.
“Americans thus sought to manage battlefield deaths in a way that mitigated separation from kin and offered a substitute for the traditional stylized deathbed performance.” This abysmal characterization of death as some kind of culturally pre-ordained requirement is both disturbing and confused. The exigencies of the battlefield could not possibly allow for “substitution” of a traditional death and its “performances”. Faust’s confusions about universal truths of soldiers, battles, sacrifice, and death is truly astounding especially in such a book written by the president of America’s supposed eminent institution of higher learning. “Soldiers, chaplains, military nurses, and doctors conspired to provide the dying man and his family with as many of the elements of the conventional Good Death as possible, struggling even in the chaos of war to make it possible for men—and their loved ones—to believe they had died well.” As before, the dying men of battlefields all died “well”, though some died better than others, certainly. There are no performances at death. This suggestion that the dying understood what they were “supposed to do” is a complete misunderstanding of how men fight wars, how and why they die, and the universal sorrow felt by those left behind. There certainly was an inevitability that a book on Civil War death should appear, but how unfortunate that it should be this one.
“These were condolence letters intended to offer the comfort implicit in the narratives of the ars moriendi that most contained. News of the Good Death constituted the ultimate solace—the consoling promise of life everlasting.” Faust is onto something here, but not at all what she supposes. The literature of the War, the letters, diaries, first hand accounts all tend to support a conclusion quite the opposite from Faust’s. Almost everything coming from the front, officially and from friends, as correspondence from or about those who are dying serve a very specific universal purpose of comforting those who love them.
Those involved in this savage war lived in a world of death and violence, sacrifice and loss. Faust includes quotes from participants, but misunderstands and mischaracterizes them so that they fit her empty theories. Union Colonel Luther Bradley writes, ” Of all the horrors the horrors of the battlefield are the worst and yet when you are in the midst of them they don’t appall one as is it would seem they ought. You are engrossed with the struggle…” Soldiers in the war are in a world of death, killing and being killed. Concerns typical of their previous civilian non-combat lives are rapidly overturned and subsumed. Death is part of the reality of soldiers in war. On the firing line or in a charge or receiving a charge or under an artillery bombardment one is as (likely) to get wounded or killed as another. In the midst of the struggle, as Colonel Bradley says, it’s all killing and all being killed—there is an acceptance of this truth by everyone involved.
Faust extensively quotes her sources. But it’s all for naught. There is only one quote that she prefaces with the honorific “perceptive”. This quote is a fairly pedestrian one by an academic about the frustration of those looking for news of the missing. “A professor at Gettysburg College who aided many civilians searching for kin after the battle there perceptively described ‘aching hearts in which the dread void of uncertainty still remained unsatisfied by positive knowledge.’” There seems nothing particularly “perceptive” in this comment (except) perhaps that it was made by an academic. Can this be more perceptive than Colonel Bradley’s comments above, or any of the hundreds that are quoted elsewhere in Faust’s book? No. This is a paean to a fellow academic long dead, and betrays a bias fundamental to the failure of this abysmal history.
Agenda-driven history can have unfortunate consequences. In describing the aftermath of Gettysburg, Faust falls, and falls hard. “By July 4, an estimated six million pounds of human and animal carcasses lay strewn across the field in the summer heat.” She kindly further provides the horrified reader with descriptions of the “stench” from the thousands of unburied bodies, and what the locals did to counteract it. I have personally read hundreds of books on this subject, and have never before read such a revolting and de-humanizing description of Civil War dead. Faust merits some compliment amidst the revulsion that this statement caused for me. It takes quite a bit for me to be revolted by anything in this subject area and, having no recollection of ever having had this response, even from reading first hand accounts of battles, horrible wounds and the mounds of dead at Franklin in particular, Faust has succeeded where so many others have failed. This disgusting characterization of our Civil War dead in pounds is simply vile.
Now that we have crossed the line to “war porn” which is exactly what this description of Faust’s is, what is to be done? How can we politely dismiss this obviously well-researched but utterly mistaken muddle? The Civil War was fought between two Christian countries having very similar societies, cultures, and understanding of God and man. The relationship between God and man is at the center of Faust’s concept of the “Good Death”. But like Christians today, believers then accepted their fate and placed no blame upon God. They continued to believe and understood their role in the God/Human dichotomy as one of endless mystery with sufficient answers never arriving. This is faith. “War weary Americans invoked the trials and patience of Job, reminded themselves that the Lord ‘doeth all things well,’ and dutifully and almost ritually affirmed, ‘Thou he slay me, yet I will trust in him.’” This understanding of the limitation of people to understand the will of God has long been the foundation of American religious life. Despite the hundreds of thousands of deaths and bloody high cost of the War, it continued—each side seeing God with them and the results in God’s hands. Faust kindly supplies instructive quotes and source material that undermine her thesis, and put the lie to her theories. Our American war dead ought not to be described as meat measured in “pounds”.
An essential truth of war is death. Even after the shock of Bull Run, the horror of Shiloh and the brutality of Gettysburg and beyond both sides did not flinch. Two societies engaged in warfare to the end - to the death- is the ugly simple truth of our Civil War and its horrific casualty rates.
There is no “Good Death”. Faust’s “Good Death” is the tradition of pre-war America, the tradition of stability and comprehensible deaths, funerals, sad partings, and profound last words. The War shattered these pre-War concepts and substituted military necessity in their place so that burial of war dead became exigent upon “practicalities” – the dead would be buried and identified if the course of battle allowed for it. As the armies moved, fought battles and moved on, the focus continued on only one thing and little else- winning battles and the War. A nation in civil war with both sides dedicated to total victory and nothing else had little time for the polite, staid death and dying traditions of the pre-war era. The course of the war alone would dictate funeral practice and set new traditions most formally the hallowed day “Memorial Day”.
Faust’s over-analysis is typical of current academic historiography. Building a book upon a false premise, filling the thing with page after page of endnotes does not a convincing argument make. President of Harvard or not, historians must submit their work to the vigorous review of others well-versed in the subject. Was that done in this case? Where were the editors who should have removed the “war porn”? Silent, and overwhelmed by the duty of editing the president of a prestigious institution? We shall never know, and the issue itself is of little moment. Faust’s work must stand on its own or fall.
Ambrose Bierce the great American writer, veteran of many Civil War battles, was shattered by his war experiences. Faust supplies his words but misconstrues their meaning and import. “‘Death was a thing to be hated.’ Bierce wrote…’It was not picturesque, it had no tender and solemn side—a dismal thing, hideous in all its manifestations and suggestions.’” Civil War death was ugly, disgusting and shocking just as war death in every war in every country for time immemorial has always been. The only “Good Death” was dying with one’s face to the enemy doing one’s duty, and perhaps more. This however is not Faust’s understanding of it. Bravery, courage, heroism—all of these things that presaged death added more prestige to the dying man and made him more the hero at home. Civil War death perhaps merits a book, but not this one. This unsatisfactory academic romp through, as Faust puts it so eloquently, “the warp and woof” of Civil War death is unfortunate at best. But, as death is one of the central themes of the War—at least in its literal aftermath for the participants—it was inevitable that such a book should be written.
The actualities of Civil War death would be unlikely to promote the production of an academic history such as this one though a false premise vigorously foot-noted could. The reliance on false premise, empty theories, and the proving of same is a fundamental flaw in the academic approach to history. But, could there be a book on this subject founded upon specious academic theory and mistaken readings of primary sources, produced by anyone less than the president of America’s foremost academic institution? Could such a book have passed a vigorous edit cycle and peer review? Had this book been produced by anyone less than the august personage who wrote it it would have likely been quickly forgotten and largely ignored.
Fundamentally, the concept of death for most Americans before, during, and after the Civil War was about life after death. This a foundational concept for any Christian-based religion. This has always been the case. Faust seems not to understand this. It is a surprising error in such a book that deconstructs religious and cultural traditions. The promise of Christianity to believers is that they will go to heaven and live an eternal life after death. This is the reward of Christianity. Faust states that death was a “cultural preoccupation” during the Civil War. “Redefined as eternal life”, she continues, “death was celebrated in mid-nineteenth century America.” No. Death in America for Christians had always been about eternal life. This is the fundamental promise of Christianity and has been for at least two thousand years. There was never a redefinition of it.
It is important to pay attention where attention is merited. A letter from Sergeant James Williams , Company A, Sixteenth South Carolina is illustrative of the truth, not oft shown by Faust. In a letter many years after the War he describes his comrades from the battle of Franklin and their understanding of what it “all” meant. “As has been said so many times in so many ways, man finally learns how to live, only when it is time to die… The earth would not soon see the like of these men again. . . it had been a time to walk with the giants.” Another story from the “Military Annals of Tennessee” is equally instructive, and perhaps more so.
The story of George Darden is not widely known, but illustrates the ugly truth of Civil War death . There is no “Good Death” certainly not in the Faustian sense. In a world of battle and war everyone is as likely to die as the next and all, for the most part, are prepared. Killing or killed—the world of the Civil War soldier is one of death—everyone is involved in it, everyone accepts the likely outcome, which is their own demise.
During the siege of Atlanta, in a charge near the location and on the same day that Union General McPherson was killed, late July, 1864, George Darden of Company G, 6th Tennessee was mortally wounded.
“He was a brave and eccentric man…His eccentricity and reckless nerve did not forsake him as he lay dying on that field of blood. Near him was a terribly wounded Federal, whose cries were heart-rending. The cries greatly disturbed Darden, who had composed himself to die, as he said, in peace. He appealed to the wounded Federal to keep quiet and die like a man. He said: ‘You disturb me very much. I am wounded unto death as well as you. An hour at most and both of us will have passed away, and for the sake of a common manhood let us die calmly and like men of courage.’ But the wails and groans of the desperately wounded Federal in nowise abated. Darden, with a great effort, dragged himself to the wounded Federal, and after examining his wounds carefully, said: ‘Friend, you can’t live long; your sufferings are great, and you will not let me die peacefully. Hence, for the sake of both of us, I will end your agonies.’ And with these words he raised himself as well as he could, placed a loaded rifle to the Federal soldier’s breast and fired. The soldier died without struggle, and Darden layed (sic) himself calmly by his side, pillowed his head against a stump, and remarking, ‘Now I can die in peace,’ passed away without a sound or struggle, or a prayer that any one ever heard. All this was observed and heard by wounded men of the regiment who lay near the scene. The impression on their minds was deep, and the story is repeated at every gathering of the survivors of that terrible battle to this day.”
Death in war is an ugly business. Confederates and Federals knew after the first battles, after the first horrors, after the first bodies were returned home what it was all about and what would further be required of them. The two countries were fully united in the idea of war ‘till the end. It was victory or nothing, and the men in the ranks paid the price for society’s wants with their blood as soldiers in war always have done and always will do. These are universal truths. There are no “Good Deaths”. The pre-war way of death was abandoned very soon after the Civil War because circumstances involving massive armies, high casualties and ongoing military operations made the previous traditions based upon stability and nearness of family to the dying simply impossible.
And there is the crux, again: it is a simple ugly matter and a dark business. Civil War soldiers considered a “Good Death” one in which they died doing their duty, being brave and courageous, with their face to the enemy and in the heat of battle defending the “right” as they saw it. Faust’s over-analysis of this simple yet painful truth is disturbing. A thoughtful, comprehensive book on this topic might be of some moment, but this is not the one.
The Civil War was America’s conflagration of unity. There are no more Confederates and Federals we are all one people. The Union government and the southern states after the war did the best they could to bury the dead, commemorate their sacrifices, and save the battlegrounds so that future Americans might learn and be inspired by the bravery and courage displayed on those fields at such a high price. Success in these endeavors was not universal.
Clara Barton, the great Civil War nurse, described a failure of her own in lectures that she gave across the country after the war, as quoted by Faust. “Clara Barton described her crisis of conscience when a young man on the verge of death mistook her for his sister Mary. Unable to bring herself actually to address him as ‘brother’, she nevertheless kissed his forehead so that, as she explained, ‘the act had done the falsehood the lips refused to speak.’”
In comparison to all the good work that she did for so many wounded and dying Civil War soldiers, this event is a small one but not perhaps for the man in question. Addressing the poor dying man as her brother could only be seen as a kind, compassionate gesture—except apparently by Barton. Why she could not or would not do this simple kindness is a false conundrum much like the bulk of Faust’s “This Republic of Suffering”.
Built upon misconceptions and the fundamentally false premise of the “Good Death” Faust “soldiers on” with “proof” upon “proof” and “source” after “source” to lay a foundation underneath a falsehood. This is a book of cold analysis where the soldiers dead on the battlefield are measured in pounds to illustrate most inappropriately the difficulty that locals had in removing them. There was no constraint upon Barton except her own to bid the dying soldier “Farewell, dear brother!” “The Republic of Suffering” may be most memorable for its confusions and misunderstandings than for any valuable additions to Civil War study. There were no constraints upon president Faust to tell a truthful simple story. But if these self-evident stories were told could she fill a book with such stories, and would there be academic fame and respect resulting? Is history now in academia deemed of moment only if theories are proposed and explanations given even if they are wrong?
The soldiers of the Civil War have told their stories in thousands of memoirs and books, the families have done the same. Only in the academic world it seems does an analysis that ignores so fundamentally the participants and relies so heavily on theorizing and abstractions carry such weight. Those who read the diaries, letters, reports, etc., of the men on the firing lines know the truth. The truth is that the “Good Death” is a myth constructed solely for the benefit of this book. For the men and women of the Civil War there were no “Good Deaths” only those that involved sacrifice, pain, loss, heartache and tragedy. Look to Ambrose Bierce and the other survivors who were scarred and shattered yet did their duty and held in high accord those who also did theirs but paid the ultimate price. Soldiers in every conflict everywhere want the enemy soldiers to “die for their country”. But if they had to die Civil War soldiers like soldiers in every war preferred to die “well” if they are forced to die; and, even more so if the unenviable result of death were to occur to them they preferred better than “well” – to die with bravery, courage, and heroism. Where is the value in over-complicating a matter as simple, and as deep as this one? There is little to recommend this book as it is so very frustrating, and so very unpleasant to digest. Dr. Faust’s “The Republic of Suffering” is neither instructive nor enlightening, but casts a dark pall across the very subject it purports to lighten. Death in battle is an abysmal, ugly thing, but without those brave men (and now, women) prepared to face it we are all truly lost.