Freedom Seekers in Indiana: A Study in Newspapers

Despite its status as a free state in the federal union, Indiana maintained a complicated relationship with the institution of slavery. The Northwest Territory, incorporated in 1787, banned slavery under Article VI of the Articles of Compact. Nevertheless, enslaved people were allowed in the region well after lawmakers organized the Indiana Territory in 1800. As historians John D. Barnhart and Dorothy L. Riker noted, there were an estimated 15 people enslaved in and around Vincennes in 1800. This number only represented a fraction of the 135 slaves enumerated in the 1800 census. When Indiana joined the Union as a free state in 1816, pockets of slave-holding citizens remained well into the 1830s.

Underground Railroad Routes through Indiana and Michigan in 1848, from Wilbur Siebert’s book, The Underground Railroad from Slavery to Freedom. Internet Archive.

Fugitive slave laws, a core policy that before the Civil War, perpetuated the “dreaded institution.” The U.S. Congress passed its first fugitive slave law in 1793, which allowed for slave-owning persons to retrieve their human property in any state and territory in the union, even on free soil. Indiana, both as a territory and a state, passed legislation that ensured compliance with federal law. The controversial Fugitive Slave Act of 1850 exacerbated the problem, with many arrests, enslavements, and re-enslavements of African Americans in Indiana. Scholars estimate that 1,000-5,000 freedom seekers escaped bondage annually from 1830-1860, or roughly 135,000 before the Civil War.

Indiana’s revised Constitution from 1851. IARA.

Making matters more complicated, Indiana ratified a new constitution in 1851 that included Article XIII, which prohibited new settlement of African Americans into the state. Article XIII also encouraged colonization of African Americans already living in the state. The Indiana General Assembly even passed legislation creating a fund for the implementation of colonization in 1852. It stayed on the books until 1865. This, along with a litany of “black codes,” limited the civil rights of free African Americans and harsher penalties for African Americans seeking freedom. As historian Emma Lou Thornbrough observed, Indiana’s policies exhibited an “intense racial prejudice” and a fear of free, African American labor. One window into understanding complex history of fugitive slaves is by analyzing newspapers. Ads for runaways, fugitive slave narratives, and court case proceedings permeate Indiana’s historic newspapers. This blog will unearth some of the stories in Indiana newspapers that document the long and uneasy history of African American freedom seekers in the Hoosier state.

Indiana Gazette, September 18, 1804. Hoosier State Chronicles.

Runaway advertisements predominantly chronicled fugitive slavery in Indiana newspapers during the antebellum period. These ads would provide the slave’s name, age, a physical description, their last known whereabouts, and a reward from their owner. One of the earliest ads comes from the September 18, 1804 issue of the Indiana Gazette, while Indiana was still a territory. It described two slaves, Sam and Rebeccah, who had run away from their owner in New Bourbon, Louisiana. Sam was in his late twenties and apparently had burns on his feet. Rebeccah was a decade younger than Sam and “was born black, but has since turned white, except a few black spots.” This might have been a case of vitiligo, a skin pigment disorder. In any event, their owner offered a fifty dollar reward for “any person who will apprehend and bring back said negroes, or lodge them in any jail so that the owner may get them.”

Western Sun, December 9, 1807. Hoosier State Chronicles.

On December 9, 1807, the Western Sun ran a similar ad with a small, etched illustration of a runaway slave. Slaveholder John Taylor offered thirty dollars for the capture and return of three slaves (two men and one woman) who had taken two horses and some extra clothes. “Whoever secures the above negroes,” Taylor said, “shall have the above reward, and all reasonable charges if taken within the state; or ninety dollars, if out of the state . . . .”

Western Sun & General Advertiser, June 27, 1818. Hoosier State Chronicles.

These ads escalated after Indiana’s statehood in 1816, leading to expansions of the role of local officials. As Emma Lou Thornbrough noted, African Americans “were sometimes arrested and jailed on the suspicion that they were fugitives enough though no one had advertised them.” For example, the Western Sun & General Advertiser published a runaway ad on June 27, 1818 asking for the return of Archibald Murphey, a fugitive from Tennessee who had been captured in Posey County. Sheriff James Robb, and not Murphey’s supposed owner, took it upon himself to run an ad for the runaway’s return. “The owner is requested to come forward [,] pay charges, and take him away,” the ad demanded.

Western Sun & General Advertiser, October 26, 1822. Hoosier State Chronicles.

Owners understood the precarious nature of retrieving their slaves, so some resorted to long ad campaigns in multiple newspapers. A slave named Brister fled Barren County, Kentucky in 1822, likely carrying free papers and traveling north to Ohio. His owner offered a $100 reward for his return for at least three months in the Western Sun & General Advertiser. He had also advertised in the Cincinnati Inquisitor, Vincennes Inquirer, Brookville Enquirer, Vandalia Intelligencer, and Edwardsville Spectator.

Leavenworth Arena, July 9, 1840. Hoosier State Chronicles.

Other ads provided physical descriptions that indicated the toll of slavery on a human being. Two runaways, named Ben and Reuben, suffered from multiple ailments. Ben had his ears clipped “for robbing a boat on the Ohio river” while Reuben lived with a missing finger and a strained hip. Lewis, a fugitive from Limestone County, Alabama, had a “cut across one of his hands” that caused “one finger to be a little stiff.” They could also be rather graphic. The Leavenworth Arena posted an ad in its July 9, 1840 issue requesting the return of a slave named Smallwood, who scarred his ankles from a mishap with a riding horse; reportedly a “trace chain” wrapped around his legs, “tearing off the flesh.” The pain these men, among many others, endured from the years of their bondage was sadly treated as mere details in these advertisements.

Western Sun & General Advertiser. November 21, 1818. Hoosier State Chronicles.

While ads represented a substantial portion of newspaper coverage, articles and court proceedings also provided detail about the calamitous lives of fugitive slaves. First, court cases provide essential insight into the legal procedures regarding fugitive slaves before the Civil War. The Western Sun & General Advertiser published the court proceedings of one such case in its November 21, 1818 issue. John L. Chastian, a Kentucky slaveholder, claimed a woman named Susan as his slave and issued a warrant for her return. Corydon judge Benjamin Parke ruled in favor of Chastian on the grounds that Susan had not sufficiently demonstrated her claim to freedom and the motion for a continuance on this question was overruled. Even if Susan had been a free person, the legal system provided substantial benefits to the slaveholders, and since she could not demonstrate her freedom, she was therefore obligated to the claimant.

Richmond Palladium, September 30, 1843. Hoosier State Chronicles.

As for abolitionists, they faced court challenges as well. In 1843, Quaker Jonathan Swain stood before a grand jury in Union Circuit Court, “to testify in regard to harboring fugitive slaves, and assisting in their flight to Canada.” When asked to testify, Swain refused on grounds of conscience. The judge in the case granted him two days to reconsider his choice. When Swain returned, “he duly presented himself before the Judge, Bible under his arm, and declared his readiness to abide the decision and sentence of the Court.” The judge cited Swain in contempt and jailed him, “there to remain until he would affirm, or should be otherwise discharged.” This episode was one of many that demonstrated the intense religious and moral convictions of Quakers and their resistance to slavery.

Evansville Tri-Weekly Journal, October 7, 1847. Hoosier State Chronicles.

By contrast, many of those who sought slaves faced little challenge. The Evansville Tri-Weekly Journal reported that Thomas Hardy and John Smith, on trial in the Circuit Court of Gibson County for kidnapping, were acquitted of all charges. The judge’s ruling hinged only on a fugitive slave notice. This notice provided “sufficient authority for any person to arrest such fugitive and take him to his master.” As with the case involving Susan, the alleged slaves procured in this case received less legal protection than the two vigilantes that captured them. These trends continued well into the 1850s through the end of the Civil War.

Evansville Daily Journal, January 18, 1859. Hoosier State Chronicles.

Second, numerous articles and narratives concerning fugitive slaves and free persons claimed as fugitives were published during the antebellum period. The passage of the federal Fugitive Slave Act of 1850, of which Indiana kept its obligation to enforce, exacerbated coverage. Some articles were merely short notices, explaining that a certain number of alleged fugitive slaves were passing through a town or getting to a particular destination. The Evansville Daily Journal ran a brief description in 1859 about two men “who had the appearance of escaped slaves, came upon the Evansville road, last night, and passed on to Indianapolis.” It was also reported that they “had a white adviser with them on the cars,” supposedly a “conductor” on the Underground Railroad. In another piece, the Journal wrote uncharitably about a “stampede of slaves” that:

. . . left their master’s roofs, escaped to the Licking river where they lashed together several canoes, and in disguise they rowed down the Licking river to the Ohio and crossed, where they disembarked and made a circuitous route to the northern part of Cincinnati.

After their travel to Cincinnati, the twenty-three fugitives began their route to Canada via the Underground Railroad.

Evansville Daily Journal, June 19, 1854. Hoosier State Chronicles.

Articles covering the arrest of fugitive slaves also filled the headlines. As an example, the New Albany Daily Ledger ran a piece in 1853 about two fugitive slaves captured in the basement of local Theological Seminary. Jerry Warner, a local, arrested them both and received $250 in compensation for their capture. The Evansville Daily Journal reported of the arrest of three fugitive slaves in Vincennes who were on their way to freedom in Canada. Two men, one from Evansville and another from Henderson, Kentucky, pursued and captured the fugitives nearly eight miles outside of the city. The fugitives defended themselves against capture, with one of them brandishing a pistol who “snapped it twice at the officer, but it missed fire.” The officers then transferred the fugitives to Evansville, who were supposedly returned to Henderson.

Evansville Daily Journal, June 2, 1854. Hoosier State Chronicles.

Conductors of the Underground Railroad also faced arrest for the aid of fugitive slaves. Another article from the Evansville Journal chronicled the arrest of a man known simply as “Brown” who aided four female slaves to an Underground Railroad stop at Petersburgh, Indiana. A US Marshal and a local Sheriff “charge[d] on the ‘worthy conductor,’ and he surrendered.” The officers returned Brown to the Henderson jail for processing. It was later discovered that he received $200 from a free African American for his last job. The Journal described Brown as a “notorious abolitionist, and if guilty of the thieving philanthropy with which he is charged, deserved punishment.” Indiana’s free state status did not lessen the prejudice against African Americans and abolitionists; it only obscured it.

Evansville Daily Journal. April 13, 1858. Hoosier State Chronicles.

One of the more elaborate, yet challenging methods fugitive slaves used to seek freedom involved shipping boxes. The Evansville Daily Journal reported of a fugitive slave captured aboard the steamer Portsmouth, a shipping vessel traveling from Nashville to Cincinnati. He was in the box, “doubled up like a jack-knife,” for five days before authorities discovered him and took the appropriate actions. The ship docked at Covington, Kentucky and they “placed the negro in jail to await the requisition of his owner.” It was learned later that the fugitive slave had an agreement with a widow to move to Ohio on condition that he work for her for a year. “He had fulfilled his part of the contract,” the Journal wrote, “and she was performing her stipulations, and would have enabled him to escape had it not been for the unlucky accident.” This story was also covered in the Terre Haute Daily Union and similar stories ran in later issues of the Journal, the Nashville Daily Patriot, and the Richmond Palladium.

Crawfordsville Weekly Journal, August 16, 1855. Hoosier State Chronicles.

Sadly, the ultimate risk for a fugitive slave was death, and Indiana newspapers chronicled these events as well. The Crawfordsville Weekly Journal published an article on August 16, 1855 detailing the death of a fugitive slave by drowning. It appeared to the authorities that the fugitive, resting near Sugar Creek in Crawfordsville, was discovered by a group of men and questioned about his status. Under pressure, the fugitive leaped into the water and tried to flee, which spurred one man to shoot off his gun in an attempt to stop him. As the Journal wrote, “this alarmed the negro, and he plunged beneath the waters, and continued to rise and then dive, until exhausted, and he sank to rise no more until life was extinct.” His body was discovered a few days later. While some deemed his death a mere drowning, others thought it more “suspicious.” The Journal continued:

Putting the most favorable construction on the circumstances, there was a reckless trifling with human life which nothing can justify. He was doubtless a fugitive, but they knew it not, and had no right to arrest him or threaten his life. They knew of no crime of which he had been guilty, and only suspected him of an earnest longing after that freedom for which the human heart ever pants; and because he acted upon this feeling, so natural and so strong, they threaten to tie and imprison, and when struggling with overwhelming waters, he is threatened with being shot if he does not return ; and then when strength and life were fast failing, stretched not forth a helping hand to save him from immediate death.

If the facts as stated be true, (of which we have no doubt,) there is high criminality, of which the laws of our country should take cognizance; and when the news of the negroe’s [sic] death shall have reached his owner, he will doubtless prosecute those men; it may be for murder in the second degree, or at least for the value of the slave.

The Journal eloquently elucidated why the application of fugitive slave laws, especially by vigilante citizens, harmed the civil rights and lives of both free people and those still in servitude (of which there were a mere few).

Terre Haute Journal, September 2, 1853. Hoosier State Chronicles.

Free African Americans additionally faced threats to their lives and livelihood from the enforcement of fugitive slave laws. A well-known instance in Indiana regarded the arrest and release of John Freeman. Arrested and jailed on June 21, 1853, Freeman faced a charge from Pleasant Ellington of Missouri that he was one of his slaves. Freeman hired a legal team and after a lengthy trial that testified to his status as a free-born African American, he was released on August 27, 1853. It turned out that Ellington misidentified Freeman as a slave named Sam, who fled from servitude in Greenup County, Kentucky and likely escaped to Canada. Due to the diminution of his character, Freeman sued Ellington in civil court for 10,000; it was later ruled in favor of Freeman and he received $2,000 and additional unnamed damages. What Freeman experienced is but a snapshot into how fugitive slave laws harmed the rights of free people as well as slaves.

Indiana State Guard, June 8, 1861. Hoosier State Chronicles.

After the Civil War began, fugitive slaves continued to elicit concern, and coverage, in Indiana newspapers. In the spring of 1861, the Sentinel reprinted a piece from the Jeffersonville Democrat about the rise of fugitive slaves traveling through the Ohio River region: “the number of fugitive slaves caught on the Indiana side of the river, and returned to Kentucky within the past three months, is greater than that of any like period during the past ten years.” Kentucky’s government still offered a reward of $150 for each returned slave. That summer, the Indiana State Guard published President Abraham Lincoln’s thoughts on the issue. Lincoln, in a manner characteristic of his own political calculus, declared that Union soldiers were not “obliged to leave their legitimate military business to pursue and return fugitive slaves” but also cautioned that “the army is under no obligation to protect them, and will not encourage nor interfere with them in their flight.” The new President offered a nuanced position that possibly placated the Border States while satisfying the abolitionist wing of his own party. Realistically, it was a long way away from the Emancipation Proclamation.

Greencastle Banner, December 23, 1865. Hoosier State Chronicles.

The end of the Civil War brought the end of slavery as a federally-protected policy, and thus eliminated the need for fugitive slave laws. Their end brought a larger fulfillment of the Declaration of Independence’s commitment to the proposition that “all men are created equal.” Yet, the history of fugitive slaves often fell into tales of folklore and hyperbole. Looking at a primary source like newspapers helps to dispel many of the myths and provides nuance to the controversial subject of human enslavement in the United States. These stories represent a small fraction of the larger narrative about American slavery. To learn more, visit the Library of Congress’ page about fugitive slave ads in historical newspapers: https://www.loc.gov/rr/news/topics/fugitiveAds.html. You can also search Hoosier State Chronicles for more fugitive slave ads and articles.

Other Resources

Indiana Historical Bureau: Slavery in Indiana Territory

Indiana Historical Bureau: Indiana and Fugitive Slave Laws

Indiana Historical Bureau: The Underground Railroad

“Shamerican” William Dudley Pelley: Self-Styled Fascist Leader & Noblesville Publisher

William Dudley Pelley with Silver Shirt “L” emblem on shirt, courtesy of the William Dudley Pelley and the Silver Legion of America Collection, Indiana State Library.

William Dudley Pelley tapped into a small, but growing contingent of Americans who admired Hitler’s fascist agenda, particularly his oppression of the Jewish population. With the formation of the Silver Shirts in 1933, Pelley not only cultivated a degree of power and influence, but amassed a small fortune through his “‘fanatical and misled followers.'”[1] Using his North Carolina printing press, the “little  Fuehrer” disseminated fascist tenets and groomed a Christian-based militia, with the goal of overthrowing the American government.[2] Throughout his life, Pelley spun together political ideologies and spiritual dogmas to suit his needs.

After evading serious punishment following a House Committee to Investigate Un-American Activities hearing, he transferred his operation to Noblesville, Indiana in 1940. There, he established the Fellowship Press with the assistance of former state policeman and Klan leader Carl Losey. However, the men underestimated the resistance they would encounter in the conservative Indiana town, already humming with the manufacture of war munitions.

Hoosiers hotly rejected Pelley’s extremist propaganda. Their resistance, along with congressional investigations and consistent local media reporting, helped stamp out the efforts of “America’s No. 1 seditionist,” who posed a tangible threat to America’s national security during a period of global unrest.


William Dudley Pelley in American Magazine (March 1918), accessed Ancestry Library.

The son of a Methodist minister, William Dudley Pelley was born in 1890 in Massachusetts, where he developed an affinity for the written language. According to Jason Daley’s Smithsonian Magazine article, Pelley wrote prolifically in his youth and by the age of 19 had developed “ideas about how Christianity would have to morph if it were to survive in the modern world.”[3] He quickly parlayed his literary skills into a career, writing short stories for publications like the Saturday Evening Post, Washington, D.C.’s Sunday Star, and Red Book Magazine.[4] Pelley experienced some success as a script writer in Hollywood, where he likely learned the value of image. He employed his trademark goatee, bespoke suits, and plume of cigarette smoke to project an air of poise and authority. Through his persona, Pelley convinced others that he was a visionary, quite literally.

In 1929, Pelley detailed an existential experience in his American Magazine article, “Seven Minutes in Eternity—the Amazing Experience that Made Me Over.”[5] He claimed he had communed with spirits and even Jesus Christ himself. Perhaps the instability of the early Great Depression years attracted some Americans to the man who claimed to possess answers about the future. By 1931, Pelley garnered enough support that he was able to move to Asheville, North Carolina, where he opened a publishing company.[6] Initially focused on metaphysical topics, he pivoted to right-wing fringe issues via publications like The New Liberator (later Liberation).

Letterhead from letter to Mr. Sallume, December 9, 1933, William Dudley Pelley and the Silver Shirt Legion of America Collection, S1050, Rare Books and Manuscripts Division, Indiana State Library.

According to WNC Magazine, in 1933—the year Hitler was appointed Chancellor of Germany—Pelley put these ideals into practice by forming the Silver Legion of America. Better known as the Silver Shirts, Pelley envisioned the group to operate as a “‘Gentile American Militia.'”[7] The Silver Shirts emulated Hitler’s Sturmabteilung (the “Brown Shirts”) paramilitary organization, as uniformed Legion members quietly mobilized across the country in defense of racial purity. They were guided by Pelley’s alarmist publications, which espoused a mosaic of “isms,” including isolationism, anti-Communism, and, most staunchly, anti-Semitism. The New Republic described his ideology as “‘a mad hodgepodge of mystic twaddle and reactionary, chauvinistic demagogy.'”[8]

Pelley’s publications not only drew the attention of a congressional committee that investigated un-American activities, but ultimately led to his arrest for financial crimes.[9] Perhaps these charges were unsurprising, considering members had to divulge their income, banking institution, and real estate holdings on their membership questionnaire.[10] In 1935, a jury found Pelley guilty of violating North Carolina’s “Blue Sky” laws after he misrepresented the value of Galahad Press’s stock. In other words, he bilked investors for personal gain.[11] However, Pelley managed to avoid prison time after agreeing to a set of conditions, which included “good behavior for five years.” Such probation terms would prove difficult for a man of his temperament.

In fact, his legal woes and notoriety seemed only to embolden Pelley. Just months after his sentencing, Pelley announced his candidacy for president via the national Christian party, running on the platform of “Christ and the Constitution.”[12] His ill-fated run garnered less than 2,000 votes. As he had many times, Pelley didn’t dwell on the loss and instead shifted focus. He turned his attention back towards expanding the Silver Shirt Legion.

Pelley (middle of the second row to the bottom) and Silver Legion members in front of the Silver Lodge, Redmond, Washington, ca. 1936, courtesy University of Washington Libraries, Special Collections.

According to the Legion’s handbook, entitled One Million Silver Shirts by 1939, the group sought to make it illegal for American Jews to own property in “‘any city but one in each state.'”[13] The handbook also proposed dismantling President Franklin D. Roosevelt’s New Deal programs. It called for the repeal of congressional measures enacted to bolster the depressed economy, such as the Social Security Act and National Labor Relations Board. And, Pelley instructed his 25,000 followers, if doing so “‘meant force it meant force.'”[14] According to Daley’s Smithsonian piece, in 1938, the organization “began a big membership push and started showing signs that it was moving towards violence.”[15]

Indeed, National Guard officer and ENT specialist Dr. Samuel Rubley, of Logansport, Indiana, later testified that he requested the Silver Shirts dispatch him to Detroit.[16] There, he reportedly mobilized a Legion “cavalry,” tapping into the growing Klan presence in the region. Dr. Rubley taught classes like horsemanship to Klansman, as well as reserve officers and their wives. These efforts were undertaken, he said cryptically, in an effort to prepare to “‘defend their homes.'” He anticipated that “the snows would be dyed red in Detroit,” as the nation would again be at Civil War over clashing political ideologies. Dr. Rubley admitted later that he had been “listening too much to ‘alarmists'” and “‘became inflamed for a while until it became a little too fantastic.'”[17]

Dr. Rubley’s statements certainly lent credence to the sentiments of an unnamed columnist in the Indiana Bremen Enquirer, who wrote:

that Mr. Pelley should be able to muster a group of followers calling themselves Americans, who had so little understanding of the fundamental basis of Americanism, is a sorry commentary upon the intelligence and understanding of a considerable sector of the American people.[18]

Map, created by Joseph P. Kamp, 1941, M002 Bilbo Collection, Box 1000, Folder 15, accessed Digital Collections at the University of Southern Mississippi. Note: webpage allows users to zoom in to further explore map.

The individuals described in the editorial sought to foment unrest in the name of patriotism and the doctrine of isolationism. While the United States had officially maintained neutrality in World War II, by 1940 it supplied money and munitions to aid Allied resistance efforts. As France struggled desperately to hold off Nazi forces, President Roosevelt delivered an address warning of the dangers of an American “fifth column.”[19] This column was comprised of subversive elements, who tried “to create confusion of counsel, public indecision, political paralysis and, eventually, a state of panic. . . . The unity of the State can be sapped so that its strength is destroyed.” The “fifth column,” Roosevelt asserted, operated like a “Trojan Horse,” which would ultimately betray “a nation unprepared for treachery.” Those inside the bowels of the horse not only opposed war against Hitler, but attempted to undermine efforts to halt his advancements.

The House Committee to Investigate Un-American Activities (HUAC)—better known as the Dies Committee—formed to investigate such subversive groups, including the German-American Bund and Communist Party USA. In 1939, the committee opened an investigation into Pelley, finding that he had been “operating on a nationwide basis,” and that his exploits spanned cities like Detroit, New York, Boston, and even Windsor, Ontario and Villa Acuna, Mexico.[20] Via this network, the committee determined that he disseminated material from the German Ministry of Propaganda, suppressing or misrepresenting its origins to Legion members.[21] The Dies Committee also highlighted his failure to pay his income tax, despite “publishing and distributing for personal profit.” This lucrative material included “booklets and pamphlets containing scurrilous statements, half-truths, re-prints of propaganda of a foreign power, and un-American and unpatriotic material, statements and propaganda.”

Poster, Jewish Federation Council of Greater Los Angeles, In Our Own Backyard – Resisting Nazi Propaganda Exhibit, courtesy California State University, Northridge, accessed calisphere.org.

By the fall of 1939, Pelley faced a two-front war. The Dies Committee subpoenaed him to appear for a hearing and North Carolina Judge Zeb Nettles signed off on a warrant for his arrest, having violated the terms of probation with his behavior.[22] This behavior, Judge Nettles alleged, consisted of consorting with “‘enemies of American institutions,'” attempting to overthrow the government via his publications, and leveling “‘disgusting epithets at the office of the President of the United States.'”[23] But Judge Nettles and Dies Committee members would be remiss if they expected Pelley to turn himself in. He had apparently been laying low in the State of New York to prepare for another charge of embezzling funds from the Legion.[24] In fact, famed columnist and radio commentator Walter Winchell received information that Pelley, whom he deemed a “Shamerican,” had disguised himself and was hiding in Yorkville, NY. Winchell had heard Pelley was “in need of a physician because he is suffering from fear and shock.”[25]

Perhaps breaking under unrelenting pressure, the ever-elusive Pelley emerged publicly and appeared before the Dies Committee in Washington, D.C. in February 1940.[26] Despite Winchell’s reports, when Pelley at last took the stand before the committee, he was the pinnacle of poise.[27] When pressed about his un-American activities and denouncement of the Dies Committee, he had quite the about-face. Amused columnists noted that Pelley now “thoroughly approves the committee’s work” and offered a “handsome apology” for his past actions. The Palladium-Item reported that Pelley told the group demurely that “‘meeting the committee face to face and finding out what a fine group of Christian gentleman you are'” had changed his mind. He tried to assure the committeemen that, in fact, the Legion was actually a pillar of democracy, as one of its goals was to halt Communism in America. Unfortunately, Pelley conflated Communism with Judaism, and openly admitted his anti-Semitism.[28] However, he assured HUAC that since its committee had proven they took the Communist threat seriously—just by virtue of the committee’s formation—he would gladly dissolve the Silver Shirts.

“Pelley’s Wait Before Surrender to Dies Seen as Legal Move to Escape Prison Term,” Evansville Press, February 10, 1940, 1, accessed Newspapers.com.

Pelley’s assurances rang hollow and, as he stepped off the witness stand, Washington police arrested him on behalf of North Carolina officials.[29] He was released on bond after a couple days. In the unfolding months, the Dies Committee renewed its scrutiny, listening to testimony that Pelley had planned to march on Washington with the goal of becoming dictator of the United States.[30] With the walls seemingly closing in, Pelley sought to relocate.


Just days before Christmas 1940, two moving vans departed Biltmore, North Carolina. Throughout the evening, they transported files and printing equipment to a former box factory in Noblesville, Indiana, where former state police officer and Klan member Carl Losey awaited.[31] William Dudley Pelley had appointed Losey president of his new publishing company, Fellowship Press. Newspapers speculated that Losey’s close friend and former Klan Grand Dragon, D. C. Stephenson, would assist in the new endeavor once he was released from his prison sentence for murder. Stephenson vehemently denied any connection to Pelley.[32]

“Noblesville Stirred as Silver Shirt Founder Seeks to Locate Plant in City,” Anderson Dailey Bulletin, January 4, 1941, 14, accessed Newspapers.com.

Having experienced the notoriety that came with the Stephenson trial, Noblesville residents wanted nothing to do with the Silver Shirts leader. Regarding Pelley’s move, one editorialist wrote, “We do not want our state to become a center of agitation for intolerant anti-Semitism, American Fascism, and sympathy for Hitler’s Nazism.”[33] Losey tried to assuage their concerns by telling reporters that the forthcoming publication was “‘strictly a magazine for businessmen.'”[34] It would focus solely on political and national events, he assured, saying, “‘I feel that the people are not getting all the truth out of Washington and we propose to get and publish the truth.'”

Pelley himself told the Indianapolis News on Christmas Day that no “‘deep and dark exploits'” were afoot, that his press would only print commercial and “esoteric and metaphysical books.”[35] Seemingly aligned with the caring spirit of the season, he told the paper that he had indeed dissolved the Silver Shirts and would “‘conform my activities to the support of the Dies committee and the government’s efforts to keep this country neutral and at peace.'” Pelley failed to assuage the Dies Committee, however, who sent an investigator to Noblesville, just a couple days after these statements. They sought to investigate the leader of what they dubbed the “New Front,” and learn more about how Pelley financed the operation, the contents of the publications, and the activities of his friend Losey.[36]

An exasperated Pelley told the Indianapolis News that he came to “Indiana for a supposed period of respite from the investigations and persecutions out of Washington and elsewhere covering the last eight years.”[37] He had been living with like-minded benefactors in Indianapolis and commuting to his Noblesville company, despite trying to minimize his role there.[38] The Indianapolis Star reported that Noblesville residents had mixed opinions about Pelley’s presence, with a minority willing to give him a chance to prove the legitimacy of his press. Many others felt like one editorialist, who wrote that the city was “‘heavy at heart,'” and that:

‘If Mr. Pelley and his associates have selected Noblesville as a screen for unfair practices, they will find it extremely difficult to foster such literature upon the community. We sincerely hope they will devote their time and energies to beneficial works that will be a credit to local residents.’

Governor M. Clifford Townsend had no qualms about denouncing Pelley’s activities. While he did not mention Pelley by name, he released a statement on December 28 stating, “‘I feel that it is the opinion of the people of Indiana that there is no place in this state for any organizations or groups which advocate in principle, policies or practice any un-American doctrine.'”[39]

Noblesville Ledger owner D.M. Hudley, too, had no tolerance for Pelley. Before buying the box factory, Pelley, using a fake name, approached Hudley about purchasing the Ledger outright, enticing him with a $10,000 cash down payment.[40] Once Hudley discovered Pelley’s identity and intentions, he turned him away and reported him directly to the Dies investigator temporarily residing in Noblesville. The investigator also had an ally in the Indiana post of the American Legion. Legion representative William E. Sayer stated that the organization was monitoring Pelley, as it “‘is interested in seeing that no Fascist organization or any other group of that type is established in Indiana.'”[41]

Word of Pelley’s presence spread, eliciting a flood of newspaper editorials and even some threats from disapproving Hoosiers. A writer for the Bedford Daily Times stated passionately:

“Hoosiers, notwithstanding, are firm in their belief of freedom of the press. . . .  But, if Mr. Losey is supported directly or indirectly by Mr. Pelley, then it is high time that action be taken to rid our state of both! We of Indiana cannot afford to have the good name of our state so besmirched, and it is better that we act early, than late. Borers are not so easily stopped after they have begun their task–they soon work under cover and then, the damage is done.”[42]

Another editorialist wrote to the Richmond Palladium-Item that Indiana, due to its central location, was fast-becoming an “important manufacturing center of military equipment and supplies.”[43] Given this, the writer found it especially “disquieting” that a “notorious American Fascist” had moved his company to the area. One Elwood resident stated in The Call-Leader that “Mr. Pelley’s very presence lends anything but dignity to the situation” and that “As far as Hoosiers generally are concerned, this ‘fountain of Fascism’ can bubble elsewhere.”[44]

“Noblesville Stirred as Silver Shirt Founder Seeks to Locate Plant in City,” Anderson Daily Bulletin, January 4, 1941, 14, accessed Newspapers.com.

Losey claimed that the deluge of resistance included a letter “‘threatening to blow the place up and attempting to kidnap his night watchmen.'”[45] Days later he requested that Noblesville police officers investigate individuals who threw a rock through the plant windows in the early morning hours before fleeing in an automobile.[46] Losey increased secrecy around the plant’s efforts and tried to temper concerns by telling the Indianapolis Star that Fellowship Press’s magazine would focus on isolationism. He noted that “‘The object of our publication is to keep America Christian and to keep American boys out of a foreign war.'”[47]

The first issue of Pelley’s new publication, the Weekly Roll Call, confirmed Hoosiers’ skepticism. It included conspiratorial, anti-Semitic cartoons. One depicted Secretary of Labor Frances Perkins ignoring the economic plight of Americans, while providing idyllic homelands for Jewish refugees.[48] Hoosier retailers demonstrated their opposition to such material by refusing to distribute the Roll Call. The Indianapolis Star reported that “Sale of the first issue, placed on the stands late last week, was slight, with ‘plenty of leftover copies.'”[49] Floundering, Losey was let go, and Pelley took full control of Fellowship Press.[50]

Indianapolis News, July 28, 1942, 1, accessed Newspapers.com.

He leveraged his press weeks later, seemingly to resurrect the Silver Shirts. In April 1941, North Carolina authorities appealed to Indiana for help in extraditing Pelley, on the grounds of violating the terms of his probation. Pelley printed and circulated 10,000 copies of a letter requesting support from Silver Shirt Legion members, who resided in twenty-two states.[51] Alas, his devoted readership failed to mobilize and ultimately he returned to North Carolina to answer to the charges.

With Pelley’s case pending, an event occurred that would change the course of history. On December 7, 1941, Japan bombarded an American naval base at Pearl Harbor, Hawaii. The surprise attack prompted President Roosevelt to issue his “Day of Infamy” speech and Congress to declare war on Japan. In an editorial, Pelley wrote solemnly, “It is time for patriotic wisdom, calmness and courage. We must devote ourselves towards winning the war. Let no one capitalize on the war.”[52] He announced the suspension of Roll Call, stating that for the foreseeable future, Fellowship Press would only print biographies and spiritual material. Of the Silver Shirts, he would ensure that they were at the military’s beck and call. The Noblesville Ledger suggested his pandering stemmed from fear that the patriotic fervor would negatively influence his upcoming hearing in North Carolina.

Courtesy of The International Association for the Preservation of Spiritualist and Occult Periodicals, accessed iapsop.com.

Although Pelley suspended the Roll Call, his press continued publication of The Galilean, marketed as a spiritual magazine. [53] With the U.S. fully entrenched in war, the U.S. Post Office barred its distribution and U.S. Attorney General Francis Biddle ordered Pelley’s arrest on the grounds that it violated the Espionage Act of 1917.[54] He was charged with attempting “to cause insubordination, disloyalty, mutiny and refusal of duty in the military and naval forces of the United States of America.'” On an April morning in 1942, FBI agents pounded on the door of George B. Fisher, who had previously donated $20,000 to the Silver Shirts. They were correct in their belief that Pelley was laying low at his Darien, Connecticut residence. The Silver Shirt leader arose from bed, was handcuffed, and transported to the Marion County Jail. That same day, his 21-year-old son entered the Army.[55]

As Pelley sat in jail, awaiting friends to transfer bail money—one offered to sell his $27,000 Meridian Street property—he chain smoked and expounded on his philosophies to the police marshal. With characteristic bluster and showmanship, he gladly “posed for photographs, amiably answered most questions and skillfully parried others.”[56] Bail money arrived a few days later and the Indianapolis News reported that he “was neatly dressed and puffing on a pipe when he was brought from his cell.”[57] Pelley reunited with his daughter, Adelaide, at the federal building in Indianapolis, where his sedition trial would take place.[58]

Indianapolis News, July 20, 1942, 3, accessed Newspapers.com.

In late July 1942, Pelley and two Fellowship Press associates arrived at the federal court in Indianapolis for the “first major sedition prosecution in America since Pearl Harbor.”[59] They faced several counts, including attempts “to interfere with the operation and success of military and naval forces of the United States and to promote the success of its enemies.”[60] At the time of their trial, these enemies were undertaking the systematic deportation of Jews from Warsaw to the Treblinka extermination camp in Poland. “Final Solution” architect Heinrich Himmler had recently instructed doctors to conduct medical experiments on prisoners at Auschwitz concentration camps.

As millions experienced unspeakable suffering abroad, Hoosiers were summoned to determine the fate of William Dudley Pelley and his c0-conspirators. The all-male jury hailed from cities around Indiana and belonged to a variety of professions, including engineering, farming, and insurance sales.[61] The trial captivated the nation, as many wondered if the untouchable Pelley would finally experience harsh consequences.

Check back for Part II to learn Pelley’s fate, would ultimately be decided in an Indianapolis courtroom. We’ll also delve into “Soulcraft,” the theology Pelley developed later in life. Based out of Noblesville, Soulcraft Press published works about his new spiritual belief, which incorporated the occult and the extraterrestrial—not unlike the emergent religion of one L. Ron Hubbard.

Notes:

[1] “Pelley Forces Trial Here After His Seizure as Enemy of U. S.,” Indianapolis News, April 4, 1942, 1, accessed Newspapers.com; “America’s No. 1 seditionist” quote from “Pelley’s Case May Not Take So Much Time,” Noblesville Ledger, July 30, 1942, 1, accessed Newspapers.com.

[2] “‘Little Fuehrer’ Moves In,” The Republic (Columbus, IN), December 27, 1940, 4, accessed Newspapers.com.

[3] Jason Daley, “The Screenwriting Mystic Who Wanted to Be the American Fuhrer,” Smithsonian Magazine, October 3, 2018, accessed smithsonianmag.com.

[4] “William Dudley Pelley,” U.S., World War I Draft Registration Cards, 1917-1918, June 5, 1917, accessed Ancestry Library; William Dudley Pelley, “Idols Mended,” The Red Book Magazine (November 1922): 83-87, accessed Archive.org; William Dudley Pelley, “There Are Still Fairies,” The Sunday Star (Washington, D.C.), July 8, 1923, 2, accessed Archive.org; George C. Shull, “Pelley, Man Who Died for Seven Minutes, Says Pyramid Predicts Career End in ’45,” Indianapolis Star, December 28, 1940, 2, accessed Newspapers.com.

[5] William Dudley Pelley, “Seven Minutes in Eternity—the Amazing Experience that Made Me Over,” The American Magazine (March 1929): 7, accessed Archive.org.

[6] Daley, “The Screenwriting Mystic Who Wanted to Be the American Fuhrer.”

[7] Jon Elliston, “Asheville’s Fascist: William Dudley Pelley’s Obscure But Infamous Silver Shirt Movement Lives on in His Paper Trail,” WNC Magazine (January/February 2018), accessed wncmagazine.com.

[8] Elliston, “Asheville’s Fascist.”

[9] “Charge Breaking of Blue Sky Law,” News and Observer (Raleigh, NC), August 22, 1934, 12, accessed Newspapers.com.

[10] Silver Shirt Enrollment Application, 1930s, William Dudley Pelley and the Silver Legion of America Collection, S1050, Rare Books & Manuscripts Division, Indiana State Library.

[11] “Pelley, Summerville Convicted by Court,” News and Record (Greensboro, NC), January 23, 1935, 4, accessed Newspapers.com; “W. D. Pelley is Declared Guilty,” News and Observer (Raleigh, NC), January 23, 1935, 2, accessed Newspapers.com; “Silver Shirt Duo Sentenced Today,” Salisbury Post (North Carolina), February 18, 1935, 1, accessed Newspapers.com.

[12] “Pelley for President: Silver Shirt Man to Run,” The Sentinel (Winston-Salem, NC), September 10, 1935, 11, accessed Newspapers.com; “Pelley Sees ‘Theocratic State’ in U.S.,” Asheville Times (North Carolina), January 25, 1936, 10, accessed Newspapers.com; Elliston, “Asheville’s Fascist.”

[13] “Anti-Semitic Silver Shirt Handbook Flays New Deal, Urges Axis, U.S. Unity,” Indianapolis Star, December 29, 1940, 4, accessed Newspapers.com.

[14] George C. Shull, “Pelley, Man Who Died for Seven Minutes, Says Pyramid Predicts Career End in ’45,” Indianapolis Star, December 28, 1940, 2, accessed Newspapers.com; Quote from “Jury Hears of Pelley ‘Oracle,'” Indianapolis News, July 29, 1942, 1, accessed Newspapers.com.

[15] Daley, “The Screenwriting Mystic Who Wanted to Be the American Fuhrer.”

[16] “Guard Captain Testifies Before Dies Committee,” Star Press (Muncie, IN), April 5, 1940, 1, accessed Newspapers.com; “Hoosier Tells of Silver Shirt Plot,” Indianapolis News, April 5, 1940, 5, accessed Newspapers.com.

[17] “Guard Captain Testifies Before Dies Committee,” Star Press (Muncie, IN), April 5, 1940, 1, accessed Newspapers.com.

[18] “UnAmerican Troublemakers,” Bremen Enquirer (Indiana), March 7, 1940, 6, accessed Newspapers.com.

[19] “Roosevelt’s Address on the ‘Fifth Column,'” May 26, 1940, U.S. Holocaust Memorial Museum, courtesy of the National Archives & Records Administration.

[20] “Head of Silver Shirts Misused Assets of Publishing Firm, Dies Probers Told,” Reading News (Pennsylvania), August 29, 1939, 16, accessed Newspapers.com.

[21] “Pelley is Accused of Disseminating Nazi Propaganda,” Nashville Banner (Tennessee), October 3, 1939, 14, accessed Newspapers.com.

[22] “Committee Tries to Subpoena Head of Silver Shirts,” Evening Courier (Camden, NJ), August 24, 1939, 2, accessed Newspapers.com; “Pelly [sic] is Cited to State Court,” Rocky Mount Telegram (North Carolina), October 19, 1939, 1, accessed Newspapers.com.

[23] “Pelly [sic] is Cited to State Court,” Rocky Mount Telegram (North Carolina), October 19, 1939, 1, accessed Newspapers.com.

[24] “Pelly [sic] is Cited to State Court,” Rocky Mount Telegram (North Carolina), October 19, 1939, 1, accessed Newspapers.com; “Tax Collector Receives Check for Pelley Taxes,” Asheville Citizen Times, November 4, 1939, 1, accessed Newspapers.com; “Behind the Scenes in Washington,” Lancaster Eagle-Gazette (Ohio), December 8, 1939, 6, accessed Newspapers.com.

[25] “Winchell Says W.D. Pelley is in N. Y. Town,” Asheville Citizen-Times, February 5, 1940, 1, accessed Newspapers.com; Walter Winchell, “Broadway,” Evansville Courier, February 14, 1940, 6, accessed Newspapers.com.

[26] “Pelley Surrenders to Dies Body; Ask He Be Held for Court Here,” Asheville Times, February 6, 1940, 1, accessed Newspapers.com.

[27] Richard L. Turner, “Pelley Angers Dies Probers; Tells Income,” Palladium-Item (Richmond, IN), February 8, 1940, 1, accessed Newspapers.com.

[28] “Silver Shirts Get $240,000 from Friends,” The Times (Munster, IN), February 9, 1940, 11, accessed Newspapers.com.

[29] “Pelley Nabbed for Violation of Probation,” Palladium-Item (Richmond, IN), February 11, 1940, 1, accessed Newspapers.com; “Silver Shirt Leader Gains Jail Release,” Journal and Courier (Lafayette, IN), February 12, 1940, 1, accessed Newspapers.com.

[30] “Silver Shirt Linked with Army Group,” Vidette-Messenger of Porter County (Valparaiso, IN), April 2, 1940, 1, accessed Newspapers.com.

[31] “Furniture En Route,” Indianapolis News, December 20, 1940, 25,  accessed Newspapers.com; “Rumors that Stephenson to Get Pardon,” Noblesville Ledger, December 20, 1940, 1, accessed Newspapers.com.

[32] “Rumors that Stephenson to Get Pardon,” Noblesville Ledger, December 20, 1940, 1, accessed Newspapers.com.

[33] “Indiana Doesn’t Want Him,” Palladium-Item (Richmond, IN), January 5, 1941, 16, accessed Newspapers.com.

[34] “Silver Shirts Leader Mentioned in Noblesville Magazine Mystery,” Indianapolis Star, December 20, 1940, 1, accessed Newspapers.com.

[35] “Pelley Denis Any ‘Mystery,'” Indianapolis News, December 25, 1940, 18, accessed Newspapers.com.

[36] “Noblesville Firm to Publish Books,” Palladium-Item (Richmond, IN), December 27, 1940, 1, accessed Newspapers.com; “Dies Committee Watches Pelley,” Indianapolis Star, December 28, 1940, 2, accessed Newspapers.com; “Committee Sends Man to Open Inquiry,” Noblesville Ledger, December 31, 1940, 1, accessed Newspapers.com.

[37] “Pelley Denies Contact with Stephenson,” Indianapolis News, December 27, 1940, 1, accessed Newspapers.com.

[38] Donovan A. Turk, “Losey, Pelley Await Dies Quiz; Hold ‘Christian Crusade’ is Object,” Indianapolis Star, December 28, 1940, 1, accessed Newspapers.com.

[39] Edward L. Throm, “Says Indiana Has No Place for Disloyal,” Indianapolis Star, December 28, 1940, 1, accessed Newspapers.com.

[40] Daniel M. Kidney, “Dies Aide Says Pelley Tried to Buy Hoosier Newspaper,” Evansville Press, December 31, 1940, 1, accessed Newspapers.com.

[41] “Legion Watches Publishing Firm,” Indianapolis Star, December 30, 1940, 12, accessed Newspapers.com.

[42] “Some Americans . . .,” Bedford Daily Times, January 2, 1941, 6, accessed Newspapers.com.

[43] “Indiana Doesn’t Want Him,” Palladium-Item (Richmond, IN), January 5, 1941, 16, accessed Newspapers.com.

[44] “Fountains of Fascism,” Call-Leader (Elwood, IN), January 9, 1941, 4, accessed Newspapers.com.

[45] Daniel M. Kidney, “Dies Aide Says Pelley Tried to Buy Hoosier Newspaper,” Evansville Press, December 31, 1940, 1, accessed Newspapers.com.

[46] “Losey Magazine Press Time in Air,” Indianapolis Star, January 11, 1941, 9, accessed Newspapers.com.

[47] Ibid.

[48] “Anti-Semitic Cartoons in New Magazine Found Similar to Silver Shirt Program,” Indianapolis Star, January 14, 1941, 13, accessed Newspapers.com.

[49] “Pelley Offers New Publication,” Indianapolis Star, January 21, 1941, 3, accessed Newspapers.com.

[50] “Pelley Succeeds Losey as New Magazine Agent,” Indianapolis News, March 11, 1941, 11, accessed Newspapers.com.

[51] “Pelley Asks Silver Shirt Aid in Fight Against Extradition,” Palladium-Item (Richmond, IN),  April 17, 1941, 1, accessed Newspapers.com.

[52] “Suspension of the Roll-Call is Announced,” Noblesville Ledger, December 15, 1941, 1, accessed Newspapers.com.

[53] “Pelley Faces Trial Here after His Seizure as Enemy of U. S.,” Indianapolis News, April 4, 1942, 1, accessed Newspapers.com.

[54] Ibid.

[55] “Pelley Now in Jail for Lack $15,000 Bond,” Noblesville Ledger, April 6, 1942, 1, accessed Newspapers.com.

[56] Ibid.

[57] “Pelley Released on $15,000 Bond,” Indianapolis News, April 11, 1942, 1, accessed Newspapers.com.

[58] “Pelley Faces Trial Here After His Seizure as Enemy of U. S.,” Indianapolis News, April 4, 1942, 1, accessed Newspapers.com.

[59] “Pelley Sedition Trial is Begun,” Indianapolis News, July 28, 1942, 3, accessed Newspapers.com.

[60] “U. S. Marshal Visits Office of W. D. Pelley,” Noblesville Ledger, June 10, 1942, 1, accessed Newspapers.com.

[61] “Pelley Sedition Trial is Begun,” Indianapolis News, July 28, 1942, 3, accessed Newspapers.com.

Devil Cats, Magic Mirrors, and Fortune-Telling Cabbage: 19th Century Love-Sick Hoosiers and Ancient Halloween Traditions

"Hallowe'en," postcard, n.d., William H. Hannon Library, Loyola Marymount University, accessed http://digitalcollections.lmu.edu/cdm/ref/collection/hpostcards/id/94
“Hallowe’en,” postcard, n.d., William H. Hannon Library, accessed Loyola Marymount University Digital Collections.

On the night of All Hallows Eve in 1868, two young Irish girls left a party to pick cabbage in a neighbor’s field. Their neighbor fired at them with a large navy revolver and killed young Bridget Murry.  Upon his arrest, the murderer “appeared perfectly unconcerned and indifferent,” according to the Daily Wabash Express. The main question is, of course, why would someone commit murder over the theft of a few vegetables? But there is a second mystery here too: Why would two young girls leave the festive atmosphere of a Halloween party to pick cabbage?   Let’s dig in!

We found some delightfully colorful 19th-century Indiana newspaper articles on Halloween celebrations, pranks, spells, and superstitions while searching Hoosier State Chronicles. Some of what we found was surprising! Each October 31 was a night of bonfires, spells, pranks, devilish black cats, and . . . future divining fruits, nuts, and vegetables.

In the decades after the Civil War, Hoosiers continued centuries-old, Celtic-influenced Halloween traditions, carried over from the old world.  These traditions and superstitions included the belief that spirits walked the earth on October 31 and could be called upon for favors or glimpses into the future.  While we are familiar with the imprint of some of these superstitions today, other traditions have been lost.  We were surprised to find that many of the spells and rituals involved young people looking to the spirits to determine their future husband or wife.

snap-apple-night
Daniel Maclise, Snap Apple Night, oil on canvas, 1833, accessed WikiCommons.
"All Hallow Eve," Terre Haute Daily Gazette, November 1, 1870, 4, Hoosier State Chronicles
“All Hallow Eve,” Terre Haute Daily Gazette, November 1, 1870, 4, Hoosier State Chronicles.

The day after Halloween in 1870, the Terre Haute Daily Gazette reported:

Of all the quaint superstitions that have been handed down to us, there are none that have taken a deeper hold upon the popular imagination than the observance of yesterday, the 31st of October, known as All Hallow Eve, or Halloween.

The leading belief in regard to Halloween, is that of all others, it is the time when supernatural influences prevail, the time when spirits, both the visible and invisible world, walk abroad and can be invoked by human powers for the purpose of revealing the mysterious future, and spirits may be called from the vasty [sic] deep at will.

A few years later, in 1872, the Terre Haute Gazette reported on Halloween in Titusville.  This small town in Ripley County celebrated with a festival based on the Scottish folk song “Auld Lang Syne,” which traditionally bids farewell to the previous year – fitting for the end of the harvest season.  Scottish poet Robert Burns, the author of the song’s  lyrics, was also known for his 1785 poem “Halloween.” The newspaper began its Halloween coverage with a few stanzas from that famous poem:

"Halloween Fun," Terre Haute Evening Gazette, November 7, 1872, 3, Hoosier State Chronicles.
“Halloween Fun,” Titusville Press, reprinted in Terre Haute Evening Gazette, November 7, 1872, 3, Hoosier State Chronicles.

“Some merry, gentle, country folks
Togthe did convene,
To burn their nits, and pou their stocks,
And hay their Halloween.”

The article went on to describe how Hoosiers celebrated Halloween that year:

This anniversary of the “Auld Lang Syne” festival, was pretty generally celebrated in town last evening, in the peculiar manner that has ever marked its recurrence. Out door, gates were unhinged, door-bells were pulled, stumbling blocks tripped unsuspecting pedestrians upon the sidewalks, or if they escaped these dangers below, their hats were knocked off by strings tied across the sidewalks above. A gentleman residing on Main street fell over a washtub upon entering his own domicile, and hardly ceased rubbing his shins before a peck of potatoes pattered down upon his defenseless head. There were hundreds of other similar experiences in town, but we have no time to speak of all the tricks played which the occasion makes allowable, though some of the most ludicrous are worth mentioning.

In addition to committing pranks, young Hoosiers  in 1872 called on spirits to see their future.  They were particularly interested in whether there was romance in store for them.  This idea too is based in Scottish, Celtic tradition, and we’ll explore that in a bit.  First, though, some pranks and a divination gone terrible awry – thanks to the Devil, or maybe just an old tom cat. The article continued:

A young man of our acquaintance who prides himself on his “make up,” called at the house of an acquaintance for an evening visit, and found several young ladies assembled there, all deeply engaged in trying to peer into the future by the aid of such agencies as tradition has named as potent, but facts have marked as “too thin.” None of the girls in the party were willing to undergo the ordeal of walking backward down the cellar stairs, with a candle in one hand and a mirror in the other. Our friend thought he would like to see his future wife, and amidst the admiring remarks if the girls at his courage, prepared to go cellarward. His face blanched a little as he began to descend the gloomy stairway amid the whispered utterances of his friends. He stepped firmly, however, with the candle held closely in one hand and the looking-glass, in which the reflection of his future wife’s face was to appear in the other, but when about half way down the stairs, a horrible, unearthly shriek came from below, which sent the feminine crowd around the entranceway to the cellar precipitately to the parlor. At the same time a something, which our hero described as being  the Devil, rushed between his legs.

Postcard, 1900, Charleston County Public Library, South Carolina Digital Library, acccessed Digital Library of America, http://lcdl.library.cofc.edu/lcdl/catalog/lcdl:37058
Postcard, 1900, Charleston County Public Library, South Carolina Digital Library, acccessed Digital Library of America.

Though naturally brave, this was too much for him, and he dropped both candle and mirror, and losing his balance, fell head first into a barrel of apple butter clear to his arm-pits, and no sooner had he escaped from the butter barrel than he stepped on a potato that was lying on the cellar bottom, his feet slipped out from under him, and he sat down in a crock of lard, at the same time hitting his head against a swinging shelf, which fell, bringing down with it a shower of dough-nuts, pickles canned fruit, and other eatables. The owner of the house appeared upon the scene at this juncture, and escorted the young man to the upper world, where, after scraping the lard and apple butter from his clothes, and combing the dough-nuts out of his tangled hair, he was advised to go home. The Thomas cat, whose hasty exit from the cellar caused the catastrophe, rubbed fondly against the young man’s legs and departed.

George Yost Coffin, "Hallow-eve, 1896," drawing on paper, 1896, Library of Congress Prints and Photographs Division, accessed http://www.loc.gov/pictures/item/2016679883/
George Yost Coffin, “Hallow-eve, 1896,” drawing on paper, 1896, Library of Congress Prints and Photographs Division.

Halloween’s origins can be traced back some 2,000 years to the Celtic festival of Samhain.  (Learn more about the ancient traditions from the University of the Highlands and Islands). The Celts celebrated their new year at the end of the harvest season on October 31, seemingly like the “Auld Lang Syne” festival mentioned by the Terre Haute newspaper. On this night, the boundary between the world of the living and the dead was more permeable, allowing for premonition and divination. Remarkably, despite the attempt of the Church to replace Samhain with All Saints Day, some of the old traditions carried over into the nineteenth century.  For example, the same 1872 article reported on a mishap with a Halloween divination:

A young “fellah” in his teens took some chestnuts to the residence of his girl on Perry street, to tell fortunes with, upon a hot stove. Everything worked pleasantly at first; the old folks went to bed early, and the young couple sat by the kitchen stove, which diffused a glow scarcely warmer than that which emanated form their own hearts. Two plump chestnuts, which had been named after the two beings who were there to watch their movements, were placed upon the heated stove. They reposed for a moment side by side, then the nut named “John” began to waltz around the surface of the stove, and was followed a moment later by “Mary,” the other proxy.  As they grew warmer their speed and eccentric evolutions increased, and the young couple were very much interested in the final movements which were to indicate the fate of their own hearts, when unfortunately, “John” exploded and a piece of hot chestnut striking the original Mary in the eye, she took no more interest in the antics of fortune-tellers, but sat down, while her admirer, in his haste to relieve her sufferings, stepped on the cat’s tail.

A howl of mortal agony followed, and a moment later the enjoyment of the evening was marred by the young lady’s father opening the kitchen door, and though clad in a single and nameless garment, he insisted on knowing if it was ‘necessary to raise such a hullabaloo at his time of night’ before he departed. Everything was amicable adjusted, however, and the remainder of “Halloween” enjoyed by the young folks in a more quiet manner.

But the jokes were not all confined to the young people. We hear this morning of flax-seeds emptied into beds, where it occasioned much emotion by it resemblance to “yearling” bed-bugs. Those who retired early were pretty certain to find a cabbage or pumpkin between the sheets. Tempting pieces of pie, with saw-dust stuffing, were generally tendered by loving wives to their husbands, and various other jokes, practical and otherwise, were played in a manner that threatened to take from “All Fools day” the distinction it has hitherto enjoyed.

The practice of removing gate hinges, mentioned in the previous article, seems to have remained popular as it was again mentioned the following year:

Terre Haute Saturday Evening Mail, November 1, 1873, 5, Hoosier State Chronicles.
Terre Haute Saturday Evening Mail, November 1, 1873, 5, Hoosier State Chronicles.

Despite the scolding, it appears that young Hoosiers of the 1870s were generally allowed to get away with their pranks without getting into too much trouble. The newspaper allowed this perpetrator to go unnamed:

"Personal," Terre Haute Staurday Evening Mail, November 4, 1876, 1, Hoosier State Chronicles.
“Personal,” Terre Haute Staurday Evening Mail, November 4, 1876, 1, Hoosier State Chronicles.

In the following decade, Hoosiers were still keeping many of the old Halloween traditions alive. An 1885 article from the Terre Haute Evening Mail describes Halloween as the perfect time to divine one’s future spouse using various spells.

"Halloween," Terre Haute Staurday Evening Mail, October 31, 1885, 1, Hoosier State Chronicles.
“Halloween,” Terre Haute Staurday Evening Mail, October 31, 1885, 1, Hoosier State Chronicles.

There are several such articles to be found in Hoosier State Chronicles, but none more interesting than this 1889 article written for the Indianapolis Journal. The article notes the aforementioned failure of the Church to replace the pagan celebration with All Saints Day and even mentioned Burns’ poem “Halloween” alluded to in Indiana newspapers a decade earlier.  An interesting stanza of this poem describes the Scottish tradition of uprooting kale or cabbage plants and reading them for information about one’s future spouse. Hopefully one didn’t pick a kale stalk that was too short or withered and hopefully its roots were covered in dirt – a sign of good fortune or a large dowry.  Learn more via the Smithsonian Magazine.

"Comartie Fool," accessed K. Annabelle Smith, "The Halloween Tradition Best Left Deas: Kale as Matchmaker, Smithsonian Magazine, Smithsonian.com
“Comartie Fool,” accessed K. Annabelle Smith, “The Halloween Tradition Best Left Dead: Kale as Matchmaker,” Smithsonian Magazine.

While the Journal article didn’t mention the kale superstition, it did refer to several related traditions:

"Mysteries of Hallow-Eve," Terre Haute Express, October 31, 1889, 2 , Hoosier State Chronicles.
“Mysteries of Hallow-Eve,” Terre Haute Express, October 31, 1889, 2 , Hoosier State Chronicles.

All boys and girls know what next Thursday, October 31, will be All-Hallow Even, though most of them corrupt its name to “Hallow Eve.” They know that it is a night of mirth and mystery, specially devoted to mischief, fun, incantations, divinations, charms and spells, but very few of them or their elders understand its real significance, or can tell whence it derives its name.

It is many centuries since the Roman Church, finding it impossible, from the great and constantly increasing multitude of the saints, to set apart a separate day for each one, decreed that November 1st should thenceforward be kept as a day in honor of all the saints and that it should be known as All Hallowmas or All Saints’ day, and that the night of October 31st, immediately preceding it, should thereafter be kept as a vigil, and be known as All Hallow Eve, these occasions being still observed in the Catholic, Episcopal and Lutheran Churches.

From its first origination Hallow Eve has been invested with a peculiarly mystic character. It is an almost universal superstition that supernatural influences then have unusual power” that devils, witches and fairies are abroad; that all spirits are free to roam through space, and that the spiritual element in all living humanity can be detached from corporal restraint and made to read his own future, or to reveal to others what fate may have in store for them. A there is nothing in the church celebration of the ensuing All Saints to justify these singular ideas and customs associated with Hallow Eve, and as none of them are of a religious character, we may justly regard them as relics of pagan times.

Image in Better Days Books Vintage Halloween Reader, accessed ChicagoNow.com
Image in Better Days Books Vintage Halloween Reader, accessed ChicagoNow.com.

In all ages and countries Hallow Eve has been deemed, as it still is, the occasion par excellence for divining the answer to that momentous question which absorbs so large a share of the thought of romantic young men and maidens: “Who is to marry whom?” The means employed to gain this much-desired information are as quaint and curious as they are numerous and varied. For this purpose every time and every country – almost every district of every country – has had its own charms and spells, peculiar to itself, and they have furnished an almost inexhaustible theme for folk-poets and compilers of folklore.

William Nicholson, "Robert Burns," etching, 1819, Library of Cngress Prints and Photographs Division, accessed http://www.loc.gov/pictures/item/2013645279/
William Nicholson, “Robert Burns,” etching, 1819, Library of Congress Prints and Photographs Division.

Those of Scotland have been most graphically described by that greatest of all poets of the people, Robert Burns. In his poem of “Hallow’een” he has given us a most vivid account of more than half a score of Hallow Eve charms and spells peculiar to the Scottish peasantry.

The remainder of the article goes on to detail several spells for reading the future.  The first involves throwing blue yarn into an old lime-kiln in order to hear one’s future spouse’s name.  The paper notes the slight “difficulty of finding an old lime kiln.”

lime-kiln

The second requires a sliver of wood in a glass of water next to one’s bed on Halloween night in order to dream of one’s future husband or wife rescuing them from a river.

wood-sliver

Another allows the love-sick to find out if the object of their affection returns their feelings using a pair of roses and a spell.

rose-spell

A young man seeking to see the face of his future wife may do so in a walnut tree with the right incantation at midnight on Halloween.

walnut-tree

Sometimes the fates needed only a lock of hair and a strong breeze.

hair

Be careful, however, in choosing a spell. The article’s author has a strong warning from personal experience about the sliver of wood in water and dreams of drowning.  Someone may have to die before the dreamer’s true love can be found in real life. In this case, the writer’s own brother. We don’t want to give it all away; read his story on Hoosier State Chronicles!

And in case you were worried that none of the Indiana newspapers covered the spell allowing kale or cabbage to divine one’s mate, do not fear! The Terre Haute Saturday Evening Mail has it covered with this article on “Modes of Divination.”

Terre Haute Sturday Evening Mail, May 19, 1894, 3, Hoosier State Chronicles
Terre Haute Saturday Evening Mail, May 19, 1894, 3, Hoosier State Chronicles.

According to the article, besides various spells involving nuts and apples, “young women determined the figure and size of their husbands by drawing cabbages blindfold.” Perhaps this information from  Indiana newspapers not only gives us a glimpse into Halloween traditions maintained by 19th-century Hoosiers, but also explains the 1868 murder from the beginning of this post:

"A Young Girl Shot and Killed," Daily Wabash Express, November 3, 1868, 1, Hoosier State Chronicles.
“A Young Girl Shot and Killed,” Daily Wabash Express, November 3, 1868, 1, Hoosier State Chronicles.

Be careful this Halloween, especially if you plan on going hunting for some midnight cabbage!

“Yes, the Road Has Been Long:” Dr. George Buckner’s Journey from Enslavement to Prominence

Dr. George Buckner, Gift of Zachariah Buckner (Son of George Washington Buckner), 1965.136.0000, Evansville Museum of Arts, History & Science, accessed emuseum.org.

Lauana Creel approached the porch and rang the doorbell of a prominent Evansville citizen she had arranged to interview. The WPA’s Federal Writer’s Project had tasked her with interviewing formerly enslaved Americans in order to document their experiences and perspectives. On this particular day, Dr. George Buckner would be the subject of a series of interviews.

Creel learned that George Washington Buckner was born into slavery on a small farm in Greensburg, Kentucky around 1853. He lived in a single-room cabin with his mother, step-father, and many siblings. In poor health and lacking surgical or medical assistance, his mother became bed-ridden. Given these circumstances, the trajectory of his life was seemingly implausible. From obtaining higher education, to becoming a physician and political activist, to building up his own community, Dr. Buckner exemplified what was possible despite being born into that “peculiar institution.” The Evansville Press aptly noted that he experienced “a world which offered few opportunities for men of his race. He overcame these severe handicaps and his influence for the improvement of the lot of all Negroes has been powerful.”

A one floor, wooden slave cabin near Lexington, which would be similar to the one George Buckner spent most of his childhood in. Photo courtesy of the University of Kentucky Libraries Special Collections Research Center, accessed uky.edu.

During his childhood, George was “presented” to his master’s son, “Mars” Dickie Buckner. Despite being roughly the same age, George was required to do whatever Mars requested, like polishing his boots and putting away his toys. Although his “master,” Mars also served as a playmate and companion of George, who later described their relationship as sympathetic and loving. Unfortunately, George’s only playmate passed away from illness. Mars’s death caused George Buckner great sadness. He claimed to have seen Mars’s ghost one night, pressed against the window of the room in which he died. The death of Mars affected George deeply, and drove him to become a physician.

Compounding his loneliness, Buckner’s sister was sold to another family when the master’s daughter got married. Buckner told Creel, “It always filled us with sorrow when we were separated either by circumstances of marriage or death. Although we were not properly housed, properly nourished nor properly clothed we loved each other and loved our cabin homes and were unhappy when compelled to part.”

While Buckner experienced personal tragedy, the nation had also plunged into crisis. Several of Buckner’s uncles fled North to enlist in the Union Army during the Civil War. In his interview, Buckner talked about the night they decided to escape enslavement and join the war effort, stating:

I had heard my parents talk of the war but it did not seem real to me until one night when mother came to the pallet where we slept and called to us ‘Get up and tell our uncles good-bye.’ Then four startled little children arose. Mother was standing in the room with a candle or a sort of torch made from grease drippings and old pieces of cloth . . . and there stood her four brothers, Jacob, John, Bill, and Isaac all with the light of adventure shining upon their mulatto countenances. They were starting away to fight for their liberties and we were greatly impressed.

Ultimately, Jacob was too old to serve and Isaac too young, but George’s two other uncles were accepted into the Army. According to the WPA interview, one was killed in battle and the other fought and returned home unwounded. Black individuals like George’s uncles, helped end the war and the institution of slavery.

When the war ended, George was not yet a teenager and struggled to survive. He taught himself to read with a spelling book, and his literacy became a valuable skill. In 1867, he furthered his education by taking courses through the Freedmen’s Bureau, an agency created immediately after emancipation to help Black individuals get jobs, learn basic skills like reading and writing, and help them understand their rights. He began working for the Bureau in Greensburg, Kentucky, teaching other young, formerly-enslaved individuals to read and write. Buckner told Creel that he boarded with a family in a cramped cabin, sleeping in a “dark uncomfortable loft where a comfort and a straw bed.”

Freedmen’s School in New Bern, North Carolina, collection of the Smithsonian National Museum of African American History and Culture, accessed nmaahc.si.edu.

Buckner furthered his education after moving to Indianapolis, where he encountered Robert Bruce Bagby, principal of the only Black school in the city. Buckner said Bagby was the “first educated Negro he had ever met.” Bagby himself was born into slavery in Virginia, and his parents purchased their family’s freedom in 1857. He then earned a college degree and joined Indiana’s only Black regiment during the Civil War. After studying at Bagner’s school, Buckner made ends meet by working at restaurants and hotels as a “house boy,” or domestic servant. After earning enough money working menial jobs, Buckner went on to study at the Terre Haute Normal School (later Indiana State University), graduating in 1871.

He went on to teach Black students at Vincennes University. While he was earnest about advancing his educational career, another part of him longed to do something else. He wanted to provide essential medical care, motivated by the loss he experienced in his own life. He recalled:

I was interested in the young people and anxious for their advancement but the suffering endured by my invalid mother, who had passed into the great beyond, and the memory of little Master Dickie’s lingering illness and untimely death would not desert my consciousness. I determined to take up the study of medical practice and surgery which I did.

Image of Terre Haute Normal School, courtesy of William Elmer Henry, Legislative and State Manual of Indiana for 1903 (Indianapolis: Wm. B. Burford, State Printer, 1903), p. 324, accessed Internet Archive.

In 1890, Buckner earned his M.D. from the Indiana Eclectic Medical College in Indianapolis (which became part of Indiana State University). Dr. Buckner practiced medicine in the city for a year, cultivating a positive reputation among the Black community. He transferred his practice to Evansville, where he spent the rest of his life. This likely made him the first licensed Black doctor to practice in the city. Buckner’s role as a physician was crucial, since Black patients could only be treated by Black doctors, many of whom lacked the same resources as white practitioners. According to a UCLA study, Black men comprised only four percent of all doctors and physicians in the U.S. during the time Buckner practiced. He was a vital member of the Black community, someone who they literally could not have lived without.

He also aided his community in other ways. Understanding the importance of education through his own experiences, Buckner dedicated himself to helping other young people get an education. He helped establish the Cherry Street YMCA to give Black children a place to play and learn. He was also the principal of the Independence Colored School, putting his educational background to good use. Buckner served as a trustee at the local Alexander Chapel AME church. He enlisted the help of hundreds of Black residents in the Colored Akin Club in preparation for a local municipal election.

While Evansville provided a change of pace for Buckner, from the hustle and bustle of Indianapolis, there he encountered not only casual racism, but threats against his life, for some of his political views. Buckner was an ardent Democrat, which made him a minority in the Black community. In a local Democratic newspaper, he wrote a column called “Colored Folks” and became well known for his outspoken views. He staunchly supported Woodrow Wilson and, later, President Franklin Delano Roosevelt. A contentious issue that he fought against during his time was vote-buying, a process whereby a local political machine used intimidation or bribery to sway voters to their side. Black Americans were often a target for their perceived desperation. According to Bucker’s interview, he viewed vote-buying as a serious roadblock for self-determination and encouraged them not to be persuaded by bad actors, stating:

The negro youths are especially subject to propaganda of the four-flusher [fraud; huckster] for their home influence is, to say the least, negative. Their opportunities limited, their education neglected and they are easily aroused by the meddling influence of the vote-getter and the traitor. I would to God that their eyes might be opened to the light.

Buckner’s Democratic leanings were not always looked on kindly, as he describes having to hire a bodyguard to keep him and his family from harm. He told Creel that he brought security to professional and social events to:

prevent meeting physical violence to myself or family when political factions were virtually at war within the area of Evansville. The influence of political captains had brought about the dreadful condition and ignorant Negroes responded to their political graft, without realizing who had befriended them in need.

Despite criticism and threats, his bravery and moral conviction also opened new avenues for advancement. He caught the attention of several prominent Democrats in Indiana, including John W. Boehne, with whom he would develop a friendship. Boehne was a Congressman and Mayor of Evansville from 1905 to 1908. This connection helped further Buckner’s burgeoning political career.

Dr. George Buckner, courtesy of Library of Congress’s Prints and Photographs Division.

In 1913, the Wilson Administration tasked U.S. Senators from Indiana with selecting the Minister to Liberia. According to the Indianapolis Star, Dr. Buckner was appointed because he “stands high among members of his race, while his Democracy is vouched for as the right brand by the Democratic leaders of the Indiana ‘pocket.’” The paper noted that the “number of negroes who would be willing to fight and die for the Democratic party” was notably small. In fact, former Rep. John W. Boehne, who endorsed Buckner for the appointment, stated that Buckner was loyal to the party “’at times when it almost cost a negro his life to be a Democrat.’”

The Star reported a few months later that “Secretary of the Treasury McAdoo is hearing echoes of a political insurrection among Indiana negroes over the appointment” of Buckner, whom they felt was “not entitled” to “this big job.” Other Black residents cheered the announcement, throwing a reception to celebrate Dr. Buckner’s breaking of racial barriers, regardless of political affiliation. His appointment occurred, fittingly, just days before Evansville’s Emancipation Day celebration, at which the “newly appointed United State Minister to Liberia” spoke.

In the early 1800s, the American Colonization Society sought to establish a colony, Liberia, in Africa in which thousands of freed Black individuals could establish a community.* By the time Dr. Buckner arrived in Liberia, it was known as “the negro republic.” The Tacoma Daily News described it as “the only country in the world that is owned and governed by negroes.” To say Black Americans thrived in Liberia would be inaccurate. According to the Daily News, the Afro-American League of Evansville submitted a petition to U.S. Congress, alerting legislators to challenging conditions, which included the climate, predatory animals, diseases, resistance from natives resulted in hardship, and even death. Additionally, Liberia was caught in the crosshairs of international conflict that would culminate in World War I.

In its petition, the Afro-American League noted that Liberia was situated between “the British and the French possessions, which are continuously encroaching upon her territory.” War exacerbated the conditions in Liberia, especially as “merchant vessels have ceased to appear upon the coast of Liberia, where our own people in the dark continent are struggling for existence and where this war is causing untold numbers to perish.” The League appealed to Congress, asking that “the European and American capitalists be prohibited, if possible, from plunging Liberia into the yawning abyss they have apparently created for her.”

George Buckner’s son showing off a gift his father received in Liberia. “The King’s Chair” is hand-carved and is meant to symbolize honor. “Gifts to a Slave Turned Diplomat Given to Museum by His Son,” Evansville Press, May 10, 1965, 13, accessed Newspapers.com.

It was this backdrop from which Dr. Buckner began his diplomatic career. Many foreign actors were trying to change Liberia’s nominally “neutral” stance on the war. The Evansville Courier reported that although Buckner did not witness war actions, “he saw evidences of war all along the trip. On the west coast of Africa he saw the remains of a wrecked German cruiser, sunk early in the war, and at Gibraltar he saw the British battleship Inflexible, which was damaged in the engagements in the Dardanelles.” Buckner tried to maintain an independent attitude, difficult, considering his inexperience with diplomacy.

He was frustrated with the rampant corruption and gerrymandering of the political system, which exacerbated dysfunction and unrest. This was something that past ministers to Liberia also noted. Dr. Buckner also suffered from two attacks of African Fever. He resigned from the post prematurely in 1915. Despite some hardships, he told Creel that he “cherishes the experiences gained while abroad.” According to one newspaper, Buckner told a friend privately, “I had rather make less money and remain where I can give my children a father’s advice.” Buckner had four children and clearly prioritized raising them over his diplomatic post. This was quite the sacrifice to make, considering his post granted him a salary of $5,000 (about $154,619 today). The Evansville Press praised his work as a diplomat, noting his “honesty and integrity are unassailable.” Similarly, the Pennsylvania Altoona Tribune marveled that although born into slavery, “Today he is a physician with a splendid practice and a diplomat chosen by the administration to look out for its interests in the African country most identified with the negro race in the United States.”

Buckner’s children at the opening of The Buckner Tower senior citizens apartment complex, courtesy of Evansville Press, January 27, 1969, 11, accessed Newspapers.com.

After resigning from the post, the Evansville Courier reported that Dr. Buckner served as a member of a medical board that “examined Negro registrants during World War I.” He continued his work as an Evansville physician, working fulltime into his 80s. Buckner died in 1943 and was buried at Oak Hill Cemetery. The City of Evansville, which had at times been hostile to him, helped cement his legacy by dedicating a public housing project for the elderly in his name. The building was located at the former site of the Buckner family home. In 2022, his alma mater, Indiana State University, named him a Distinguished Alumni Honoree. He is remembered as an influential and accomplished Black man at a time when people of color were treated with overt discrimination. He told interviewer Lauana Creel “Yes, the road has been long. Memory brings me back to those days.” But, despite the hardships he faced throughout his life, Dr. Buckner cherished his freedom and maintained, “Why should not the negroes be exalted and happy?”

Sources:

Much of the information regarding Buckner’s life come from his interviews with Lauana Creel. It was through her work with the Federal Writer’s Project that firsthand accounts of Buckner’s life are available.

“George W. Buckner,” 1880 United States Federal Census, accessed Ancestry Library.

William Elmer Henry, Legislative and State Manual of Indiana for 1903 (Indianapolis: Wm. B. Burford, State Printer, 1903), p. 324, accessed Internet Archive.

Louis Ludlow, “Indiana Negro Selected for Liberian Post,” Indianapolis Star, June 29, 1913, 1, accessed Newspapers.com.

“Intends to Lash Capitalist and Labor Lobbies,” Indianapolis Star, September 17, 1913, 2, accessed Newspapers.com.

“Receives Instructions: New United States Minister to Liberia,” Courier-Journal (Louisville, KY), September 20, 1913, 14, accessed Newspapers.com.

Courier-Journal (Louisville, KY), September 23, 1913, 12, accessed Newspapers.com.

“An Honor to the Colored People,” Evansville Courier and Press, October 10, 1913, 6, accessed Newspapers.com.

“George W. Buckner, Minister Resident and Consul General to Liberia,” Altoona Tribune (Pennsylvania), January 2, 1914, 2, accessed Newspapers.com.

“A Letter from Liberia,” Evansville Courier, June 6, 1914, 6, accessed Newspapers.com.

“Will Liberia Survive?,” Tacoma Daily News (Washington), March 2, 1915, 6, accessed Newspapers.com.

Louis Ludlow, “Negro Republic is Bumping the Rocks,” Fort Wayne News, March 5, 1915, 8, accessed Newspapers.com.

“Glad to See the Good Old U.S.,” Evansville Courier, June 6, 1915, 4, accessed Newspapers.com.

“Dr. Buckner May Resign,” Indianapolis News, June 15, 1915, 8, accessed Newspapers.com.

“George Buckner Sr.,” 1920 United States Federal Census, accessed Ancestry Library.

Interview with George Buckner, conducted by Lauana Creel, Ex-Slave Stories, District #5, Vanderburgh County, “A Slave, Ambassador and City Doctor,” Federal Writers’ Project: Slave Narrative Project, vol. 5, Indiana, Arnold-Woodson, 1936-1938, Federal Writer’s Project, United States Works Projects Administration, accessed Library of Congress.

“George W. Buckner,” 1940 United States Federal Census, accessed Ancestry Library.

“Dr. G. W. Buckner, Former Minister to Liberia, Dies,” Evansville Press, February 18, 1943, 3, accessed Newspapers.com.

“Dr. Buckner,” Evansville Press, February 19, 1943, 8, accessed Newspapers.com.

“Gifts to a Slave Turned Diplomat Given to Museum by His Son,” Evansville Press, May 10, 1965, 13, accessed Newspapers.com.

Kathie Meredith, “New Building for Elderly to Get Name of Slave-Born Envoy-Doctor,” Evansville Press, May 9, 1968, 29, accessed Newspapers.com.

“Dr. Buckner Gifts Shown at Museum,” Evansville Press, August 17, 1968, 12, accessed Newspapers.com.

Evansville Press, January 27, 1969, 11, accessed Newspapers.com.

Edna Folz, “Dr. Buckner, a Dynamic Revolutionary,” Evansville Press, February 14, 1972, 13, accessed Newspapers.com.

John W. Blassingame, The Slave Community: Plantation Life in the Antebellum South (Oxford University Press, 1979).

“Evansville Doctor Was a Democrat during Unpopular Era,” Evansville Press, June 5, 1987, 19, accessed Newspapers.com.

Darrel E. Bigham, We Ask Only a Fair Trial: A History of the Black Community of Evansville, Indiana (Bloomington: Indiana University Press, 1987), accessed Scholarworks.

“Dr. George Washington Buckner,” Indianapolis Recorder, March 31, 1990, accessed Hoosier State Chronicles.

Roberta Heiman, “An Evansville Ambassador,” Evansville Courier and Press, February 22, 1998, 46, accessed Newspapers.com.

Enrique Rivero, “Proportion of Black Physicians in U.S. Has Changed Little in 120 Years, UCLA Research Finds,” UCLA Newsroom, April 19, 2021, accessed UCLA Newsroom.

A Skeleton’s Odyssey: The Forensic Mystery of Watson Brown

John Brown gravestie
John Brown’s grave, courtesy of Alamy.

When the fiery abolitionist John Brown, “The Meteor” who tried to ignite a slave rebellion in the South, was hanged for treason, authorities turned the body over to his family.  In December 1859, Brown’s remains traveled north by train from the hanging grounds in Charles Town, Virginia, to the family farm in New York’s Adirondack Mountains. Around Christmastime, he was laid to rest next to a huge chunk of Appalachian granite.

Twenty-three years later, a Hoosier geologist who studied such rocks for a living helped ensure that one of John Brown’s fellow raiders at Harper’s Ferry — his son Watson, who was gunned down during the raid — would finally be buried next to his father.  In the meantime, Watson’s bones went on a long odyssey out to the Midwest.

Watson Brown was born October 7, 1835, in Franklin Mills, Ohio. His father, the great abolitionist, moved back and forth between northern Ohio and his native New England several times.  After John Brown went out to “Bleeding Kansas” to fight the extension of slavery into the West, Watson left home, too, though he apparently didn’t join in the combat on the Plains.  His father and brothers, however — considered terrorists by some — waged war on pro-slavery factions with guns, fire and on one occasion, with broadswords used to brutally murder their enemies to death.  A letter from Watson to his mother Mary, written in Iowa in 1856, mentions that on his own way west with a team of emigrants — armed with “Sharp’s rifles and cannon” — they met with ex-slave Frederick Douglass and the reformer Gerrit Smith.  Smith, a failed presidential candidate, secretly financed the later raid on Harper’s Ferry.  Watson himself may have helped carry caches of firearms out to the Great Plains, guns paid for by New England anti-slavery committees.


John Brown
John Brown in Springfield, Massachusetts, 1846.

Watson Brown 2
Watson Brown, circa 1859, courtesy of West Virginia State Archives.

John Brown traversed the Midwest many times on trips back East to win the support of reformers like William Lloyd Garrison, Ralph Waldo Emerson, and even Henry David Thoreau.  In 1859, Brown and a small band of followers — sixteen white and five black — tried to pull off their most spectacular assault on slavery yet, an attack on the Federal armory at Harpers Ferry, where the Shenandoah flows into the Potomac.  The target: 100,000 muskets, to be handed over to slaves for use in a massive insurrection.


Harpers Ferry
Harpers Ferry, Virginia, now West Virginia, 1865, courtesy of National Archives, accessed Wikipedia.

Optimistic supporters in the U.S. and Canada originally planned for 4,500 men to participate in the raid.  Instead, just twenty-one attacked Harpers Ferry on October 16, 1859.  After cutting telegraph wires and taking hostages on nearby farms, Brown’s band moved into town.  Local militia, farmers and shopkeepers, opening fire, quickly pinned down the abolitionists, driving them into a brick engine house.  Under siege, John Brown sent his son Watson and another man out with a white flag.  The crowd shot them.  Watson, aged twenty-four, with a bullet just below his stomach, struggled back to the engine house, fatally wounded.  He begged his father and comrades to “dash out his brains,” then tried to commit suicide.


The Liberator (Boston, Mass), November 18, 1859
The Liberator, Boston, Massachusetts, November 18, 1859.

John Brown raid
Brown’s son Oliver was also killed in the raid, while Watson lay in agony. “With one son dead by his side, and another dying, he felt the pulse of his dying son with one hand and held his rifle with the other.” (James Redpath, The Public Life of Capt. John Brown, 1860)

The outbreak of the Civil War was still a year and a half away.  In fact, the raid was put down by Colonel Robert E. Lee — of the U.S. Army.  John Brown was hanged for treason in December.  Spectators at his execution included Stonewall Jackson, John Wilkes Booth, and the poet Walt Whitman.

Ten of Brown’s men died in the raid, including two sons.  What became of their mortal remains is a fascinating and rarely told part of the tale.

Eight of the bodies were gathered up by townspeople of Harpers Ferry.  The locals didn’t want the raiders buried in the town’s cemetery.  They gave a man named James Mansfield five dollars to take care of the corpses.

Packing eight men into two large wooden store boxes, Mansfield buried them along the Shenandoah River about a half-mile from town.  The grave, half forgotten, remained there until 1899, when Dr. Timothy Featherstonehaugh, Captain E.P. Hall, and Orin Grant Libby, a history professor at the University of Wisconsin, exhumed the corpses for transfer to the Brown family farm in upstate New York.  Professor Libby took femur notes while examining the skeletal remains, comparing them for size against his own leg.  On August 30, 1899, the mingled raiders’ bones were re-interred at the Brown plot — in a single silver-handled casket.


New England Magazine, April 1901(New England Magazine, April 1901.)


This wasn’t the first time, however, that a box of old bones was brought to North Elba, New York, to lie next to John Brown’s. Two of his followers were never initially buried at all.  One of them was his son Watson.

Remarkably common in the nineteenth century, body-stealing was a feature of reality at a time when medical schools had trouble acquiring corpses for anatomy classes.  Rarely able to do so legally, they had to steal them, giving rise to the “resurrectionists” who nabbed the dead out of fresh graves.

Yet other examples of body-theft involved mere curiosity seekers and bogus scientists. During the heyday of phrenology — the long-discredited pseudoscience of bumps on the skull, which, it was believed, actually determined one’s personality, creative genius, or propensity to crime — “cranioklepty” (the theft of skulls) was far from rare.

The more famous the head, the better.  When the composer Joseph Haydn died in Vienna in 1809, wealthy robbers paid a cemetery attendant to open up the new grave and cut off his head, which “scientists” later examined.  Until 1954, the famous skull remained on display in a glass case in Vienna, when it was reunited with the rest of Haydn’s bones.   After the coffins of Beethoven and Schubert were exhumed for relocation in the 1860s, their skulls were also examined, as was the entire mummified body of American naval hero John Paul Jones, unearthed in subterranean Paris in 1905 — a hundred-and-thirteen years after he died.

Watson Brown and Jeremiah Anderson — two Midwesterners gunned down at Harpers Ferry — were considered “fine physical specimens.”  Southern doctors took them to Winchester Medical College in Virginia, where, like Joseph Haydn, they had (most of) the flesh stripped off them.  John Brown’s 24-year-old son, who had left behind a widow, Isabella, and a young child who died in 1863, was turned into a model skeleton for the instruction of future Southern medical men.


Dr. Jarvis Johnson
Dr. Jarvis Johnson, surgeon of the 27th Indiana Volunteers.

Yet Winchester, Virginia, just thirty miles from Harper’s Ferry and the Potomac River, changed hands several times during the Civil War.

In the spring of 1862, two and a half years after Watson Brown’s death, the 27th Regiment of Indiana Volunteers marched into town with the Union Army.  Among them was regimental surgeon Dr. Jarvis Jackson Johnson.  Born in Bedford, Indiana, in 1828, Johnson practiced medicine in Martinsville, half way between Indianapolis and Bloomington.  He would have been 34 when he walked into Winchester Medical College and found out what doctors had done to the remains of Watson Brown — an action for which, Virginians believed, Union troops burned down the college, the only case of arson during Winchester’s military occupation.

In 1882, the Indianapolis Journal printed the most widely-accepted version of the tale.  It came in the aftermath of a visit by John Brown, Jr., who visited Morgan County, Indiana, with several other investigators to examine a set of human remains there.

Dr. Johnson had stated that while serving as commander of a military hospital in Winchester, he acquired Watson Brown’s body from the museum of the medical college — then shipped it on a train to Franklin, Indiana, the nearest railroad depot to his home in Martinsville.  Like the Virginia doctors, Johnson kept the body in a case at his medical office.  For twenty years, the raider’s bones were a strange part of the life of a Hoosier country town.


Indianapolis Journal, September 11, 1882

Indianapolis Journal, September 11, 1882 (2)
Indianapolis Journal, September 11, 1882.

In 1882, word of the skeleton’s whereabouts came to John Brown, Jr., Watson’s elder brother and the abolitionist’s oldest son, after Jarvis Johnson put a notice in the Chicago Tribune looking for family members.  The doctor claimed, probably disingenuously, that he hadn’t realized any of the Brown brothers were still living, and he hadn’t wanted to upset Watson Brown’s mother.  Though John Brown, Jr., had fought in “Bleeding Kansas,” he in fact wasn’t part of the raid on Harpers Ferry.  During the Civil War, he helped recruit troops for the famous “Jayhawk” border fighter James H. Lane. (Before Lane became an anti-slavery senator from Kansas and a famous target for Confederates, he had been the lieutenant governor of Indiana.)

Brown, Jr., visited Indiana in September 1882, having already moved back east to Ohio, where he grew grapes for the wine business on South Bass Island in Lake Erie and took an interest in geology.


John Brown, Jr.
John Brown, Jr., accessed Kansapedia, Kansas Historical Society.

The other main forensic investigator to come to Martinsville that September was one of Indiana’s most prominent scientists, the impressively-bearded State Geologist John Collett.  Remembered as a beloved “Santa Claus” figure, Collett was a Wabash Valley native who lived in Indianapolis and often weighed in on scientific and agricultural questions — from the study of caves and killer meteorite hoaxes to how to improve celery crops.  Collett traveled to Martinsville with several doctors to look over the badly-treated remains of the bygone Harpers Ferry raider.


John Collett
Hoosier geologist John Collett, who drew the first maps of Wyandotte Cave, helped Watson Brown get back to New York.

The Indianapolis Journal printed this description of the scene at Dr. Johnson’s office:

The body has received careless treatment during the last few years. It has been carted about from place to place, and has been doing duty in all the anatomical exhibitions about town. During the first few years it was in the possession of Dr. Johnson it was in a remarkably fine state of preservation, but ill usage has ruined it. For several years, it has been lying in the Knights of Pythias hall, and, it is whispered, was used in the mystic ceremonies of the order. The best of care had not been bestowed upon it, and it was infested with worms and insects. Knowledge of its ill-usage was sedulously kept from Mr. Brown. When he intimated that he would like to see the body, he was considerately kept in waiting until it could be removed from the lodge-hall to the residence by way of a back street, and there placed in better condition for the examination.

At the time, it wasn’t clear whether the skeleton was that of Watson or 22-year-old Oliver, John Brown’s other son killed in October 1859.  Watson and Oliver looked alike.  Both stood six feet tall.

An office assistant of Dr. Jarvis’ showed John Brown, Jr., a “coffin-shaped box standing against the wall.”  Then he removed a cloth covering, exposing “a bare and hideous skeleton.”

“Gentlemen, if it is either of my brothers, I am now inclined to think that it is Oliver,” Brown exclaimed after picking up and poring over skeletal fragments and examining the shape of a half-missing skull.   Yet the more he looked, the more he came to think he was looking at his other brother, Watson.


Indianapolis Journal, September 11, 1882 (3)


Geologist John Collett wasn’t a qualified expert in forensic facial reconstruction, a process that would actually be pioneered in the next decade. After comparing all the forensic evidence available, however, including written descriptions of Watson Brown’s gun wound, it was John Collett’s opinion that the cadaver standing before him in Martinsville, Indiana, was, in fact, the man in question.

True to the often bogus science of the time, though, some of the “professor’s” statements expose how ludicrous phrenology was.


The Inter Ocean, September 14, 1882 (2)
The Inter Ocean, Chicago, September 14, 1882.

Then came a fascinating insight.  Dr. Jarvis Johnson’s written affidavit, notarized by Morgan County lawyers, also shed light on why doctors in Virginia wanted to preserve Brown’s corpse in the first place.

When he was put in charge of local Union Army medical operations, “A number of the prominent citizens of Winchester called upon me at the hospital, and each and all declared that [these were] the remains of a son of John Brown.”  Amazingly, the doctor who “prepared” the body, whom Johnson never identifies by name, also stopped by — and pleaded with Johnson to give him back this “exceedingly valuable piece of property.”

Like the medieval Europeans who condemned criminals to be drawn-and-quartered, Virginia doctors held up the corpse as a warning to  their state’s enemies.  Sic semper tyrannis?


The Inter Ocean, September 14, 1882
(The Inter Ocean, Chicago, September 14, 1882.)

Who was this doctor, then?

He was surely on the faculty list — and it’s a small one.  Founded by Dr. Hugh Holmes McGuire, Winchester Medical College had only four instructors in 1859, including the founder’s son, Hunter Holmes McGuire (1835-1900).  At age 24, Hunter McGuire, already a professor anatomy at his father’s school, would have been an exact contemporary of the “fine specimen” killed at Harpers Ferry.

Hunter McGuire, however, was probably not the culprit. In late 1859, he was studying medicine in Philadelphia.  The young doctor was even there during the famous walk-out of Southern medical students, which occurred after John Brown’s body was paraded through the streets by Northern admirers.  Insulted, McGuire led an exodus of about three-hundred Southern students from Jefferson Medical College, who dropped out, went down to Richmond, and re-enrolled at the Medical College of Virginia.  Some sources say that he financed the trip of all these students with his own savings.

Dr. Hunter McGuire later enlisted in the Confederate Army and even served as Stonewall Jackson’s personal surgeon, amputating the general’s arm after Chancellorsville.  He went on to become the president of the American Medical Association.  In the 1890s, McGuire would contribute to the debate over eugenics, racial purity, and the castration of rapists, especially African Americans — arguments that eventually led to Virginia’s “Racial Integrity Act” of 1924, a major victory for the controversial eugenics movement and one of the worst misapplications of science in history.  He also strove to ensure that Southern school textbooks “would not poison the minds of Virginia schoolchildren” by teaching a northern revisionist history of the Civil War.

The Medical Pickwick (1918) states that Watson Brown was “dissected by students.”  McGuire, as stated, was in Pennsylvania in the aftermath of Harper’s Ferry.  But did he have anything at all to do with this man’s bizarre fate?


Faculty of Winchester Medical College


It seems that he did.  Mary Greenhow Lee, a famous diarist in Winchester during the Civil War, wrote  that when Union soldiers torched the medical school on May 16, 1862, “They buried in the yard what they supposed were [Oliver Brown’s] bones, but the genuine ones had been removed by Hunter McGuire, thus foiling their malicious designs.”  Were the bones buried those of Jeremiah Anderson, a native of Wisconsin who fought with John Brown?  Lee might have been mistaken about the identity of the bones.  It’s harder to believe she was mistaken about Dr. McGuire.  After all, he was fighting in northern Virginia and may have been the doctor who approached Jarvis Johnson.

Twenty years later, Johnson willingly handed over to the Brown family the cadaver he claimed to have shipped by train from the Shenandoah Valley to the Midwest.  In October 1882, Watson Brown’s strange post-mortem odyssey finally came to an end.  On an autumn day in the Adirondacks, he was laid to rest in a patch of soil near his famous father, who — as the old Union song put it — had long lain “mouldering in the grave.”


John Brown's body 2
Courtesy of Watkins Museum of History, accessed Bleeding Kansas.

Isabella Thompson, aged just 22 when the Harpers Ferry raid left her a widow, married Watson’s cousin, Salmon Brown.  For decades, the couple lived in Kilbourn City, Wisconsin — later renamed Wisconsin Dells.  Isabella may have died near Traverse City in northern Michigan in 1907.  Her second husband died in neighboring Antrim County, Michigan, in 1921.  “Bella” was buried at Wisconsin Dells with Salmon, far away from her first husband, his final whereabouts pinned down at last.

John Collett passed away in March 1899 and was buried in Terre Haute.  Dr. Johnson died that September, just a few weeks after the mass re-interment of Brown’s other missing men, among whom was his son Oliver, who had lain in a merchant’s box on the Shenandoah for forty years.  Johnson rests at East Hill Cemetery in Morgantown, Indiana.

When Theodore Roosevelt Was Hospitalized at St. Vincent’s

Indianapolis Journal, September 23, 1902
Indianapolis Journal, September 23, 1902. Hoosier State Chronicles.

This week marks the anniversary of two historic events, neither of them well-known.  The scene?  St. Vincent’s Hospital in Indianapolis.

The story actually begins on September 3, 1902, when President Theodore Roosevelt was visiting Pittsfield in the Berkshire Hills of western Massachusetts.  While traveling through town in a horse-drawn carriage, the president and his entourage crossed a set of trolley car tracks.  To their horror, a speeding electric interurban car rushing to beat the president’s arrival downtown didn’t come to a stop and knocked the carriage about forty feet.

Roosevelt was jettisoned onto the pavement, landing on his face. The Governor of Massachusetts, Winthrop Crane, escaped with only a few bruises.  But a Secret Service agent, William Craig, died a horrible death, “ground under the heavy machinery of the car into an unrecognizable mass.”  (Craig, a Scottish immigrant and former British soldier, was the first U.S. Secret Service agent ever killed in the line of duty.)  The trolley car’s motorman, Euclid Madden, spent six months in jail for his recklessness that almost cost the Commander in Chief his life.


Roosevelt Car, Pittsfield, Mass., 1902
The stricken presidential carriage in Pittsfield, Massachusetts, September 3, 1902. Courtesy Harvard University Library.

While the press toned down the extent of Roosevelt’s injuries, the president developed a worrisome abscess on his leg, an infection that caused him no small amount of pain.  He even spent a short time in a wheelchair.

The burly and athletic Roosevelt, however, continued with his itinerary, stumping for Republican candidates during a national speaking tour slated to take him as far west as Nebraska.  He did, in fact, make it out to the Midwest, stopping in Detroit, Logansport, Kokomo, Tipton and Noblesville.  Twenty days after his narrow scrape with death in New England, however, the leg injury he sustained required an emergency surgery — in Indianapolis.


Roosevelt in Tipton, 1902
Roosevelt speaks to a crowd in Tipton, Indiana, September 1902.

On September 23, after giving a speech “in intense pain” at the Columbia Club on Monument Circle, Teddy Roosevelt, who was limping noticeably and wincing with pain at almost every step, had to have his infected leg lanced and drained at St. Vincent’s Hospital.

At that time, St. Vincent’s was still located downtown at the corner of South and Delaware Streets, just a short distance from the club. Surgeon Dr. John H. Oliver performed the operation, which kept Roosevelt clear of the threat of blood poisoning.  (Blood poisoning was serious business in those days and usually ended in death.  Tragically, its specter returned to presidential history in 1924, when Calvin Coolidge’s 16-year-old son, Cal, Jr., developed a blister on his toe while playing tennis on the White House lawn.  Young Coolidge died of the resulting infection within a week.)

image
St. Vincent’s second location at the corner of South and Delaware Streets, courtesy of the Indiana Historical Society, accessed HistoricIndianapolis.

Doctors examined Roosevelt’s leg wound by natural light coming through a south window of the hospital.  “He took only a local anesthetic,” the Journal reported, “which was applied to the leg.  He seemed to feel that an unnecessary amount of fuss was being made over him. . .”  Yet as the surgery proceeded, the president’s “arms were thrown behind his head with his hands clasped.  Occasionally the pain became so severe that his elbows bent close to the sides of his head as if to ease the pain.  His eyes were closed and his teeth pressed close together.”

Accompanying Roosevelt to St. Vincent’s that day was U.S. Secretary of War Elihu Root.  (In spite of his bellicose job title, Root went on to win the Nobel Peace Prize in 1912 for promoting goodwill between the U.S. and Latin America.)  Root was one of the few government officials allowed inside the building.  An anxious crowd of several hundred Hoosiers gathered outside “and never removed their gaze from the hospital.”  Even Hoosier senators Charles Fairbanks and Albert Beveridge and Governor Winfield Durbin “were challenged by the guard and not permitted to enter.”  Militiamen and Secret Service agents were stationed outside St. Vincent’s.  All was silent, only the clip-clop of the occasional soldier’s horse passing on the street.


Indianapolis Journal, September 24, 1902
Indianapolis Journal, September 24, 1902. Hoosier State Chronicles.

Indianapolis News, September 24, 1902 (2)
Indianapolis News, September 24, 1902. Hoosier State Chronicles.

Roosevelt’s Midwest tour was called off after the Indianapolis surgery, and his own doctors ordered him sent back to Washington.  Guarded by the Secret Service (his successor, William McKinley, had been assassinated by an anarchist almost exactly a year earlier), Pullman porters carried Roosevelt on a stretcher about one block to the Pennsylvania Railroad tracks on South Street.  As the stretcher left St. Vincent’s, lit only by new electric street lamps, “there was a death-like stillness as people craned their necks to catch a glimpse of the president. . . He lay flat on his back and the covers were pulled up under his chin. . . Many men in the crowd removed their hats, believing that the president’s condition was very serious.”

Men might have taken their hats off out of respect for the president.  But the women who cared for Roosevelt at St. Vincent’s that day were justly famous not only for their dedication to the sick and needy but for their very hats.


Daughters of Charity 5


During Roosevelt’s hospitalization in Indy, he was cared for by Roman Catholic nuns.  The Daughters of Charity of St. Vincent de Paul, pioneers of American nursing and primarily devoted to the field of medicine, had taken charge of Indianapolis’ second city hospital back in 1881.  While recuperating, Teddy Roosevelt must have noticed the sisters’ distinctive and fascinating headgear — known as the cornette — as he lay in bed after the agonizing surgery.

Sister Mary Joseph attended to him alongside Dr. Oliver in the operating ward.  Assigned to his private room was Sister Regina, whom Roosevelt remembered from his Rough Rider days, when she was stationed at the U.S. Army’s Camp Wickoff at Montauk Point on Long Island, New York, at the end of the Spanish-American War.

We should doff our hats to them, too.

This week’s second unheralded anniversary?  Cornettes, which earned this order of dedicated women the epithet “Butterfly Nuns” or “Flying Nuns,” were abandoned on September 20, 1964. Designed to reflect 17th-century French peasants’ outfits, the nuns’ habits, in spite of the fact that they wore them out onto the carnage of Gettysburg Battlefield in 1863, were considered “impractical for modern use.”  A photo from the Greencastle Daily Banner announces the change in 1964.

The new garb marked a major change  in the visual spectacle of medical care in many major American cities, including Indianapolis. Amazingly, the nuns’ new outfit was planned by world-renowned French designer Christian Dior before he died in 1957.  The rumor in France at the time of Dior’s death — allegedly after he choked on a fish bone — was that he was “called back by God to re-outfit the angels.”

The Daughters of Charity Provincial Archives maintains a small exhibit about Roosevelt’s short time under the care of “God’s geese” in Indiana.


Daughters of Charity 2
Sister Justina Morgan, second from left, revolutionized health care in Evansville in the 1950s. Her predecessors took care of President Roosevelt in Indianapolis in late September 1902. Courtesy Evansville Courier Press.

Daughters of Charity 3
Hospital radium ward, New Orleans, 1963, courtesy of the Daughters of Charity.

Daughters of Charity 1918
(Three wounded Canadian soldiers with a girl and a nurse from the Daughters of Charity, Paris, France, World War I. Founder Saint Vincent de Paul once told the sisters, “Men go to war to kill one another, and you, sisters, you go to repair the harm they have done. . . Men kill the body and very often the soul, and you go to restore life, or at least by your care to assist in preserving it.”)

Daughters of Charity 4
Reading with children, 1950s.

Daughters of Charity 1
The “Butterfly Nuns” drink 7-UP, circa 1960.

Kokomo Morning Times, September 1, 1964
The old “seagull’s wings” were swept away by contemporary design. Kokomo Morning Times, Kokomo, Indiana, September 1, 1964.

Overlooked—Emma Molloy: “God Made Me So Radical”

The following post contributes to an IHB blog series celebrating the upcoming presentation by New York Times editor Amisha Padnani on her Overlooked project. Overlooked tells the stories of remarkable women and people of color whose deaths were never reported by the New York Times in its 168-year history.

Learn more and register to attend Padnani’s presentation for free as part of the October 5, 2024 Hoosier Women at Work History Conference.


Emma Molloy was not your average reformer. Her advocacy of women’s suffrage, women in the workplace, temperance, and prison reform was so radical that women’s and reform groups ostracized her. Nevertheless, she continued to write and speak prolifically in the 1870s and 80s, engendering a reputation as “one of the most effective woman orators of the west.”[1]

Born in South Bend in 1839, Molloy’s childhood was a lonely one. Her mother died when she was just eleven, forcing her to live in boarding homes. She found solace in writing and won awards for submissions in local newspapers as a teenager. Around that time, she married a printer, and the couple traveled the country, working various jobs. However, her husband’s alcoholism cost them employment, breeding resentment that he took out on his wife. After his untimely death due to the disease, Molloy committed herself to lobbying for temperance and protecting Indiana divorce laws.

Image of Emma Barrett Molloy
Emma Molloy, courtesy of Elkhart Public Library.

Her second marriage was a happier one, and led to professional and personal fulfillment. She became the business partner of her husband, Edward, helping edit and print the South Bend National Union. Molloy’s editorial influence created a more nuanced publication, as her personal anecdotes and heartfelt obituaries balanced Edward’s political and economic reporting. In addition to writing and managing the household, she undertook business aspects of the publication, which included collecting payment and soliciting advertisements—earning praise from Harper’s Bazar.

The ambitious Molloys moved to Elkhart, where they co-founded the Observer in 1872. Emma came fully into her own in the city, growing into a prolific political reformer and public speaker. In her editorials, she encouraged women’s independence and entry into the workplace, writing “woman’s true sphere is in any latitude of occupation that she is capable of.” She wrote:

I am told that women are not as thorough on details as men are. Well, let a woman educated as a reporter, walk beside the male reporter, and she will see twice as much in a walk down the street as he will, and can draw just as largely upon her imagination too in reporting it. . . . As for the girls employed in our office, I find them as efficient as men , and much more reliable, for they never get on a spree.[2]

Molloy refused to downplay her contributions. In an address for the Women in Country Journalism Congress, she described the:

. . . many days and nights of persistent toil at the case, in the editorial chair, and sometimes at the press. To help out I have set type all night after working at other branches of the business all day, and I am certain my husband, capable and industrious as he is, would not have been where he is to-day without my aid.[3]

Molloy also used her publications to advocate for women’s right to divorce and the need to abolish “legal marital slavery” through legislation. This, along with temperance, would reduce wives’ financial hardship and abuse. She had been one of these wives herself, after all.

Realizing the ballot was necessary to effect this change, she advocated for women’s suffrage. Her fiery speeches and emphasis on women’s involvement in politics set her apart from other suffragists and temperance leaders at the time. According to the Ribbon Worker, she first demonstrated her “oratorical gifts” in Elkhart, which soon garnered here invitations to speak in various Indiana cities and eventually across the country and abroad. The Rochester Union Spy described one of her lectures as a “feast of reason,” adding:

We were ourself surprised at the breadth of her views, and the profundity of her reasoning. It must be conceded that intellect, as well as virtue, has no sex, and that  women who try can reason just as closely and as logically as their brethren.

Similarly, the South Bend Tribune wrote “By reason of her native eloquence and the force of her arguments she attracted large audiences wherever she went.” Molloy not only delivered passionate speeches and editorials, but went door to door, canvassing neighbors for the cause of temperance. This resulted in one Elkhart bar owner throwing eggs at her.

Biographer Martha Pickrell noted that some newspaper editors and WCTU members found Molloy’s strategies and emphasis on women’s political involvement too extreme. In 1877, Molloy wrote to the Woman’s Journal that she had been ousted from local temperance efforts, noting “in my own State, the greater portion of the women of the Union regarded me as ‘dangerous to their work.’” She added that:

God made me so radical and . . . so adverse to suffering that when I see a way to avoid it, for myself or anyone else, I cannot help making a suggestion as to the means, even though it may be shocking to conservative ears.

Perhaps feeling ostracized, she pivoted to prison reform and evangelical preaching. Because of her experiences with those suffering from addiction, she viewed prisoners as humans, worthy of humane conditions and a second shot at life after incarceration. In the late 1870s, Molloy visited Indiana prisons and lobbied for better conditions, such as proper ventilation. She served as a maternal figure for those incarcerated and often encouraged them through correspondence. She wrote “Too often he finds himself thrown upon the world homeless, friendless, illy educated to grapple the with the world. It is very hard for an ex-convict to get employment.” In her efforts to reduce recidivism and help with rehabilitation, Molloy worked with Quakers and WTCU members to establish the Ex-Convicts’ Aid Society, with the goal to create halfway houses in northern and southern Indiana for released prisoners.

Emma Molloy marker dedication in Elkhart, September 4, 2024, courtesy of author.

In her final years, Molloy moved to the West Coast and undertook the cause nearest to her heart—preaching Christianity. She once again leveraged her public speaking skills, but this time from a church pulpit. Although she could not officially be ordained, she essentially served as a preacher and helped build up struggling churches in smaller towns.

Molloy died in 1907. Her death garnered scant obituaries and one published in her native South Bend misspelled her name. We hope that this Indiana Overlooked profile helps restore the agency and legacy of a woman so ahead of her time. Suffering had not made her bitter, but empathetic, and ready to take up the sword to prevent the suffering of others. For this, she should not only be remembered, but emulated.

For sources used to compile this post, see our historical marker footnotes.

Quotations:

[1] “Well Known Woman Gone,” South Bend Tribune, May 15, 1907, 5, accessed Newspapers.com.

[2] Emma Molloy, Woman’s Congress Address in Chicago, October 1974 in Martha Pickrell, “A Woman in Country Journalism,” Traces of Indiana and Midwest History 12, no. 2 (Spring 2000): 27, accessed Indiana Historical Society.

[3] Emma Molloy, Address on Women in Country Journalism, Woman’s Congress, Chicago, Illinois, October 15-17, 1874, published in Woman’s Journal (November 28, 1874) in Pickrell, p. 93.

Abe Martin’s World War I

In a previous post, we published a story on John T. McCutcheon and George Ade’s charity cartoons during World War I. In this post, we will be sharing another cartoonist’s work during the war.

Hoosier cartoonist and author Kin Hubbard. Indianapolis News, November 30, 1917, Hoosier State Chronicles.

Frank McKinney “Kin” Hubbard, cartoonist for the Indianapolis News and creator of “Abe Martin,” delighted “millions of Americans” through his folksy-cartoons and down-home, Midwestern wit. Abe Martin as a character represented the “nineteenth-century crackerbarrel figure traditionally focused on political involvement, rural residency, the fatherly image, employment, and success.” Hubbard developed the character during the 1904 Presidential Election and its success endured in the pages of the News until his death in 1930. Always a political, yet down-home character, Abe Martin expressed his own “views” of key moments during World War I. In this blog, we will share with you some of Hubbard’s best Abe Martin cartoons during the war and how they represent the cartoonist’s own views of the conflict.

Indianapolis News, April 2, 1917. Hoosier State Chronicles.

First, here is some historical context. After the bombshell revelation of the Zimmerman Telegram on March 1, 1917, in which “German Foreign Minister Arthur Zimmermann promise[d] the return of Texas, New Mexico and Arizona to Mexico as reward for siding with Germany if the U.S. enters the war,” Americans increasingly became pro-war. Then, the breaking point occurred. Exactly a month later, a German U-boat torpedoed an American cargo ship, the S.S. Aztec, in British waters. The next day, April 2, 1917, President Woodrow Wilson addressed a Joint Session of Congress, and called for action to make the world “safe for democracy” (we’ll come back to this phrase later). Wilson’s address likely inspired one of the earliest Abe Martin cartoons about America’s impending involvement in World War I. In the April 2, 1917 issue of the Indianapolis News, Hubbard’s Abe Martin quipped: “What’s become o’ the ole-fashioned patriotic citizen who used t’ say, ‘Well, I didn’t vote for him, but he’s my President jist th’ same’? Actions speak louder’n flags.” Hubbard, through Martin, is expressing an earnest, trusting patriotism that became a common theme for his cartoons during the war.

Indianapolis News, May 30, 1917. Hoosier State Chronicles.

Congress declared war on Germany four days after Wilson’s address. For the next two and half years, Hubbard’s Abe Martin routinely commented on the war and its influence on the home front. As an example, Hubbard promoted an essential war-time product in his columns, the Liberty Bond. Liberty Bonds were the brainchild of William G. McAdoo, President Wilson’s Secretary of the Treasury, and facilitated a revenue stream for the federal government to finance the war. Within his cartoons, Hubbard encouraged purchasing Liberty Bonds and connected them to patriotism. In a cartoon from May 30, 1917, Hubbard opined that “Talkin’ big an’ flyin’ a flag from your radiator cap won’t keep an army goin’. Buy a Liberty loan bond!” The very next day, the News ran an advertisement for Liberty Bonds, available for purchase from the Fletcher American National Bank, with Hubbard’s passionate call the day before. A year later, another mention of Liberty Bonds emerges in Hubbard’s column. “One o’ th’ best returns from a Liberty bond is an eased conscience,” declared the humorist through his down home alter-ego, Abe Martin.

Indianapolis News, June 1, 1917. Hoosier State Chronicles.

Hubbard also criticized what he saw as empty forms of patriotism through his Abe Martin cartoons. “Patriotism,” wrote the cartoonist, “that don’t git below th’ neckband, don’t help much t’ win th’ war.” Patriotism in wartime, in Hubbard’s eyes, also manifested itself through sacrifice. “It begins t’ look like we’d all have t’ wait till [former Secretary of State William Jennings] Bryan  is President before git our hair cut,” Hubbard penned. Bryan left his post at the State department in 1915 over objections with Wilson’s pro-British support in the Lusitania’s sinking. Conversely, Wilson’s response also led to growing antagonism toward Germany. Hubbard is implicitly saying that until a peace-candidate like Bryan won the presidency and the war came to a close, consumer luxuries like haircuts must be jettisoned. In another cartoon from May 2, 1917, Hubbard wrote that, “It begins t’ look like even th’ feller that kin whittle out a wooden chain will be made t’ feel th’ war.”

Indianapolis News, October 2, 1918. Hoosier State Chronicles.

Another target for Hubbard’s criticism in defense of patriotism was the “tightwad,” or someone not willing to sacrifice for the war effort. In an October 22, 1917 piece, Hubbard declared that, “Th’ attitude o’ th’ tightwad briefly stated is this: ‘Why should I help win th’ war when I didn’ start it?” This notion had been articulated in two earlier cartoons but without the “tightwad” moniker. “It hain’t goin’ t’ help us win th’ war if you eat as much as a panther downtown while your wife skimps at home,” and, “Ever’ once in a while we meet a feller that’s too proud t’ beg an’ too honest t’steal, an’ too lazy t’ work,” Hubbard wrote. His belief on this was clear; war is costly and the sacrifice of a citizenry is essential for the success of its cause. Therefore, it is up to a citizenry to make the right choices during a time of conflict and not become a “tightwad,” as Hubbard termed it.

Indianapolis News, October 22, 1917. Hoosier State Chronicles.

While liberty loans, patriotism, and sacrifice exemplified the home font, other developments were not as positive. During the war, a growing cadre of teachers, legislators, and citizens advocated against the teaching of German in Indianapolis public school system. This movement sought to undermine the culture of the state’s substantial German-American community. Many Hoosiers viewed German-Americans as disloyal, unpatriotic, or anti-American because of their ancestry, and their continued use of the German language. On May 3, 1918, Hubbard wryly commented on the situation via Abe Martin: “Now that they’ve taken German out o’ th’ schools let’s take Latin out of the seed catalogs,” mocking the taxonomic descriptions of plants. Despite his strong support for America during the war, Hubbard’s subtle critique of removing German language instruction from the schools showed his commitment to cultural diversity and his rejection the crass chauvinism of its opponents. For the benefit of .  By 1919, despite Hubbard and others’ criticism, Indiana legislators (led by future Governor Warren McCray) crafted and passed legislation that eliminated the teaching of German in all Indiana schools. As a result, German language instruction, with a few exceptions, disappeared from Indiana’s schools.

Indianapolis News, May 3, 1918. Hoosier State Chronicles.

Hubbard’s cartoons received national recognition from former Indiana governor, vice president, and jokester in his own right, Thomas Marshall. The News reported on December 19, 1917 that Marshall wrote to Hubbard and noted his precarious position as Vice President:

Dear Kin Hubbard—Not the least among your many admirable qualities is your memory of the needs of a Vice president [sic] to be cheered upon his lonely way. He is supposed not to talk, but the right chuckle is guaranteed to him. As a chucker in the laughter rib you never miss.

I thank God for you and for your friendship.

Indianapolis News, December 19, 1917. Hoosier State Chronicles.

Despite Marshall’s kind words, Hubbard nonetheless continued his appraisals of American involvement in the war with Abe Martin as his proxy. In an April 12 1918 cartoon, Hubbard wrote that “if the United States would jest wake up an’ take t’ th’ war like it t’ belted overcoats an’ high shoes we’d git on faster.” Another column from May 28, 1918 encouraged leaders to “wait till we win th’ war an’ we’ll all have a banquet.” That doesn’t mean he was unwilling to rhetorically rough up the enemy. A May 2, 1918 piece noted how “th’ only time th’ kaiser’s [sic] six sons ever git in th’ front line is when somebuddy comes along with a camera.”

Indianapolis News, December 14, 1918. Hoosier State Chronicles.

In the fall of 1918, Hubbard’s Abe Martin Publishing Company released a compendium of Abe Martin cartoons and musings under the title, On the War and Other Musings. Multiple ads for the book ran in the News, particularly during the holiday season. “Hundreds of Abe Martin’s inimitable paragraph’s touching on everything under the sun from sassafras to world peace,” read an ad from December 2, 1918. It was also fairly easy to purchase to book. For the low price of $1.06 ($15.71 in today’s dollars), readers could have their copy shipped to them as long as they were within 200 miles of Indianapolis. It’d be “return to sender” if the postage was farther.

Indianapolis News, January 22, 1919. Hoosier State Chronicles.

The last couple of relevant war musings came in 1919, when the peace negotiation process was underway. “Th’ travelin’ salesman out ‘o Germany after peace is signed ‘el have t’ be some salesman we’d say,” the January 22, 1919 cartoon opined. Another cartoon from May 14 sniped that “Germany reminds me o’ th’ feller that has t’ have a pair o’ shors, but won’t pay th’ price. . .” The final major cartoon from July 15, 1919, after Germany and allies signed the Treaty of Versailles, brought some levity and irony to the whole affair. “My how time flies! After th’ ratification o’ th’ peace treaty comes th’ state fair, an’ them kraut makin’. . . .”

Indianapolis News, July 15, 1919. Hoosier State Chronicles.

Kin Hubbard’s “Abe Martin” earned him the respect of his readers, political leaders, and the broader general public. His cartoons during World War I showed a commitment to his community, his country, and his craft. Hubbard, through Abe Martin, gave readers a Midwestern, “crackerbarrel” embodiment of the home front: rustic, altruistic, and patriotic. While certainly idealized, Hubbard’s art represented a commonplace, earnest notion of America during the war.

W. H. LaMaster: The Hoosier Iconoclast

The masthead of the Iconoclast, W. H. LaMaster’s freethought newspaper. Indiana Memory.

Indiana’s contribution to the “Golden Age of Freethought” during the late nineteenth century has been covered by previous blogs for the Indiana Historical Bureau; in particular, iconoclastic author Ambrose Bierce, the Vonnegut’s, and Robert Ingersoll and Lew Wallace’s “legendary train ride.” This blog covers another another Hoosier freethinker, W. H. LaMaster. His freethought newspaper, the Iconoclast, became a staple of Indianapolis thought through the 1880s and he continued his column writing until his death in 1908. LaMaster advocated for religious skepticism, scientific advancement, and was a staunch anti-temperance advocate. LaMaster, alongside notable freethinkers like Ambrose Bierce, Clemens Vonnegut, and Robert Ingersoll, helps us understand the rich religious diversity in the Midwest during the late nineteenth century.

Listing of W. H. LaMaster and his family, 1850 Census. Ancestry Library.

William Hammon LaMaster was born on February 14, 1841 in Shelbyville, Indiana, to Benjamin and Elizabeth LaMaster. His early life is mostly unknown to us, but we do know that he lived for a time in Missouri on the family farm, according to the US Census. From there, LaMaster served for the Union army during the Civil War, serving in the 89th Indiana Infantry and the 146th Indiana Infantry. After the war, he returned home to Shelbyville (and later Liberty), passed the bar exam, and began his law practice. As early as 1868, he was beginning to make a splash within Republican Party circles. As the Daily Ohio Statesman reported, LaMaster was a “rising young lawyer of that city [Shelbyville, Indiana], a gentleman and a scholar, and hitherto was the main hub in the Republican Party in that county. He was in the war, and bears honorable scars.” In 1868, he advertised his law practice in the Connersville Examiner, and described his credentials as “Attorney at Law, and Deputy Common Pleas Prosecutor. Will practice in the Courts of Union and Fayette Counties.”

Connersville Examiner, February 10, 1869. Newspaper Archive.

Also in 1868, LaMaster began writing a regular newspaper column writing for the Connersville Examiner called “Liberty Items.” In it he shared his thoughts on local happenings in Liberty Township, Union County, Indiana. In personal affairs, he married Harriet Reed on December 26, 1866, with the usual proceedings of a “Minister of Gospel,” as described on their marriage record. LaMaster’s iconoclastic views  had not yet bubbled to the surface, at least with regards to his nuptials.

Terre Haute Weekly Gazette, May 1, 1879. Hoosier State Chronicles.

From there, LaMaster’s story is unclear until the late 1870s, when his religious skepticism was in full force. While LaMaster’s evolution into a freethinker is of great importance, it is outside of the scope of this initial post. By May 1879, his public life as a freethinker was evident in a lecture entitled “The God of the Bible” that he delivered at Terre Haute’s Dowling Hall. The Terre Haute Weekly Gazette described, “From the way he states his subject something of an idea of his manner of treating it may be learned.” Unfortunately, research has yet to uncover the text of this lecture. However, an advertisement published in an 1884 issue of the Index suggests that it might have been akin to known-agnostic Robert Ingersoll’s critical lecture, Some Mistakes of Moses.

Index, October 2, 1884. Google Books.

Later that year, LaMaster published an investigative piece in the Indianapolis People critical of spiritualism and spirit mediums. LaMaster wrote:

Being a skeptic, so far as spiritualism is concerned in any form, whether manifested through ignorant mediums or otherwise, I must say that I saw nothing on my late experience among spirits in Terre Haute to convince me of the truth of modern spiritualism.

LaMaster’s expose criticized local mediums Anna Stewart, Laura Morgan, and the ever-popular Dr. Allen Pence, concluding rather jokingly that “in the future I shall try very hard to steer clear of the ‘loving and affectionate’ embraces, or even the touch, of such familiar creatures as ghosts.”

Indianapolis People, May 31, 1879. Newspaper Archive.

When LaMaster was not debunking spiritualism in Terre Haute, he was trying to debunk another popular notion during the period: temperance. The movement, which called for either the curtailing or elimination of alcohol consumption, gained steam during the late nineteenth century. LaMaster viewed the movement as he did most creeds—as an overzealous, dogmatic group who wanted to control people’s lives. He did not parse words when he wrote in the Indianapolis People that the first temperance lecturer was the Devil, who “taught a very remote grandmother of ours the art of using, in a very temperate manner, a certain kind of ‘fruit,’ to her ‘mental’ advantage, before any wicked distiller ever thought of solving the difficult problem, how to convert its juice into intoxicating beverages.” Now, it is important to clarify LaMaster’s personal view; while he supported any individual or personal efforts to be temperate with drink, he was opposed to using laws to move people in that direction, a distinction the Indianapolis News made sure to print.

Indianapolis News, June 16, 1879. Hoosier State Chronicles.

In the summer of 1879, LaMaster gave an anti-temperance lecture at Indianapolis’s Grand Opera House, where he criticized the “intemperance of temperance orators and temperance people.” He gave another anti-temperance lecture in Lebanon, Indiana in November, where a correspondent to the Indianapolis Journal of Freedom and Right criticized LaMaster’s “shot gun principle” of oratory. The critic concluded, “I would advise him to quit lecturing as it is certainly not his fort [sic].” Nevertheless, LaMaster continued to criticize temperance reforms and reformers in the press, specifically his problems with the 1895 Nicholson Law, which “provided that all persons applying for a license had to specifically describe the room in which he, she or they desired to sell liquors along with the exact location of the same.” LaMaster believed the law was not “in the interest of temperance” but was rather “a measure to increase liquor drinking and drunkenness in our state.”

“What Agnosticism Is?,” in the Improvement Era, December, 1898. Google Books.

While temperance was one of LaMaster’s political hobby horses, his dedication to freethought and secularism was his main contribution to the growing diversity of Indiana’s religious thought during the late nineteenth century. In an 1898 article for the Improvement Era, “What Agnosticism Is?,” LaMaster outlined his own view regarding theological matters. He wrote:

Agnosticism as an applied theory or doctrine may therefore be said to be one which neither asserts nor denies the existence of the infinite, the absolute. Or, it may be defined as a “theory of the unknowable which assumes its most definite form in the denial of the possibility of any knowledge of God.” And so the agnostic may be said to be one who does not claim or profess to know of the existence of a supreme being called God.

Biologist Thomas Henry Huxley. Known as “Darwin’s Bulldog,” Huxley was a early champion of evolutionary theory and coined the term, “agnosticism.” Getty Images.

Regarding agnosticism, LaMaster’s view mirrored the biologist Thomas Henry Huxley (who coined the term) as well as the other titan of Midwestern freethought, Robert G. Ingersoll. Conversely, LaMaster’s agnosticism under-girded his poor estimation of Christianity, which he believed rested on a poor foundation of “faith.” He declared:

To state the proposition more tersely we will say that while Christianity is willing to rest on “faith” alone in arriving at any one or more objective religious truths, agnosticism demands something more—it demands evidence of the highest character before accepting as very truth any kind of a religious belief or dogma. Hence we find Christianity standing for a bare and empty faith and agnosticism for the strongest and the most indisputable of testimony. And so it must be admitted that as between the Christian and the agnostic there is an impassable gulf.

For LaMaster, the use of reason, in conjunction with evidence, provided a person with the clearest picture of the world and their place within it.

Seymour Times, August 20, 1881. Newspaper Archive.

LaMaster promulgated his ideas in a newspaper he planned in the fall of 1881 and began publishing in 1882, called the Iconoclast. First published in Noblesville, LaMaster later moved printing operations to Indianapolis. As the Seymour Times reported, “Mr. LaMaster is a bold and fearless writer, [and] infidelity right in our own midst even in its most unsavory forms to the tastes of Christians may be expected to be advocated by him.” LaMaster published his own essays as well as works from the “world renowned orator and noble defender of free thought and mental liberty, Col. R. G. Ingersoll.” During his time in the capital city, LaMaster undertook his most enduring publishing effort, at least in regards to historical scholarship. He published a series of answers that Ingersoll had given to four Indianapolis clergy on matters concerning the historical accuracy of Jesus’s life, the beginnings of the universe, and pertinent moral questions. LaMaster subsequently printed Ingersoll’s Answers to Indianapolis Clergy as a pamphlet form in 1893. Another notable freethought newspaper, the Truth Seeker, reprinted the essays in 1896.

Ingersoll’s answers to Indianapolis Clergy, as published by W. H. LaMaster, 1893. Indiana State University.

In the introduction to the 1893 version, LaMaster further explained his worldview and the impetus for publishing Ingersoll’s answers. He wrote:

It is for the good and well-being of the whole people that a natural religion should take the place of a supernatural one. With the imaginary or idealistic, progressive thought can have nothing to do, since it is the real, and not the ideal, that men and women should crave to find. The world is in need of a religion of humanity—one of philosophy and good deeds—and not one of creeds.

A lithograph of Robert Ingersoll, Iconoclast, March 10, 1883. Indiana Memory.

The idea of a “religion of humanity” recalls the proto-humanistic philosophy of Auguste Comte, who argued for a natural religion based on altruistic impulses and mutual affection among individuals without the need for supernaturalism. LaMaster also published with these letters an essay that he likely prepared for the International Congress of Freethinkers in Chicago entitled, “The Genesis of Life.” In it, he argued for a naturalistic explanation for life on earth, noting that “whilst there may be no particular source of life in the universe, there is always to be found a general or universal one from which it may emanate and become an active, moving, and expressive energy in organic nature.”

Mind & Matter, April 22, 1882. IAPSOP.

His years publishing the Iconoclast were difficult, especially in a city like Indianapolis, where its community of freethought was “without organization,” according to the Index. “With the Iconoclast,” wrote B. F. Underwood in the same paper, “existence is yet a struggle, as it necessarily is with all young liberal journals.” Despite its success with Ingersoll’s Answers to Indianapolis Clergy, the Iconoclast ceased publication in 1886.

Over the next 20 years, LaMaster continued writing and publishing a variety of essays and pamphlets, both in journals and newspapers. In 1896, he published, “The Growth and Magnitude of the Sidereal Heavens,” in Popular Astronomy, where he speculated on the existence of extraterrestrial life. “Let us then, in our magnanimity,” declared LaMaster, “rise above the compass of our human selfishness and allow our minds to be inspired with the thought that there are other worlds than ours in the starry vaults of heaven, which are the abode of even more sentient beings than ourselves.” These ideas would be echoed nearly a century later by astronomer and science communicator Carl Sagan, in his television series, Cosmos.

“How Do We Think,” Improvement Era, June, 1898. Internet Archive.

In another piece, “How Do We Think?,” LaMaster speculates on the interaction of language and human minds, and whether language is necessary for human thought. LaMaster mused:

If it be true, then, that mind is one of the endowments of matter, even in its organized forms, and one of its functions is that of thinking, it cannot be denied that it will think independently of words actually spoken or disguised . . . . Words themselves presuppose some kind of thought; in fact, words are the natural and legitimate offspring of thought.

Again, LaMaster was extremely prescient about this point. The hypothesis that thought comes before language and that our brains are hard-wired for language has been buttressed by cognitive scientists like Noam Chomsky and Steven Pinker. Despite his training as an attorney, it is evident that LaMaster was a man whose interest in ideas, particularly of the sciences, was particularly well-rounded, especially for the nineteenth century.

Indianapolis News, February 26, 1895. Hoosier State Chronicles.

Throughout the 1880s and 1890s, he continued writing newspaper columns, including authoring pieces for the Indianapolis News . In one article from February 26, 1895, he wrote about the enduring legacy of American revolutionary and freethinker Thomas Paine. In one of his final columns, written for the August 16, 1907 issue of the Indianapolis Star, LaMaster shared his thoughts about the human soul:

The soul per se, unlike other forms of matter, can have neither growth nor decay. It having therefore its own eternal place and fixity in the universe, it can be neither born nor can it die. And whatever then may be its form or shape it possesses potential being, and one, too, of the highest order.

This nascent spiritualism should not be taken to mean that he had changed his mind. Rather, LaMaster believed that the “soul” was likely an emergent property of humanity’s natural place in the universe.

Indianapolis News, July 31, 1908. Newspapers.com.

In 1906, he and his family moved to Westphalia, Knox County, Indiana, away from the hustle of Indianapolis, where he continued his intellectual pursuits until the end. LaMaster died on July 28, 1908, at the age of 67. In his obituary from the Indianapolis News, he was described as a “frequent contributor to the Indianapolis News and other Indianapolis newspapers,” and was a “vigorous writer.” In that last remark, they were certainly correct. In his lifetime, LaMaster had written for numerous newspapers, journals, and pamphlets on a wide-range of topics. His newspaper, the Iconoclast, helped to cement a growing freethought community in Indianapolis. His speculations on science are still noteworthy today. In this regard, LaMaster was a classic, nineteenth century “polymath.” In his explorations and religious unorthodoxy, LaMaster contributed much to our understanding of freethought in the Midwest during the late nineteenth century.

W. H. LaMaster’s death certificate, 1908. Ancestry Library.

“The Most Righteous War:” The Leadership and Sacrifice of Lt. Col. William Swaim

Wells County Memorial, Erected William Swaim Post No. 169, Department of Indiana, Grand Army of the Republic (G.A.R.), Oaklawn Cemetery, Ossian, Wells County, Indiana, accessed American Legion.

When we look at statues and oil paintings of Civil War leaders today, it’s easy to see them all as career military men trained in strategy and combat tactics with a lifetime of professional experience. But most of those who served in the Civil War were just regular people, not trained soldiers. They were farmers and laborers, trying to make ends meet and provide for their families. And yet when President Lincoln called for volunteers at the outbreak of the conflict in 1861, hundreds of thousands answered, prepared to make the ultimate sacrifice. Why? What would inspire a Hoosier farmer to leave his wife, children, and homestead to fight an ideological war from which he might never return?

Eight Unidentified Soldiers of 34th Indiana Infantry Regiment (“Morton Rifles”) in Zouave Uniforms, circa 1861-1865, Liljenquist Family Collection, Library of Congress, www.loc.gov.

While some have argued that the average soldier did not understand the causes of the Civil War, leading scholars, notably including the Pulitzer-Prize winning historian James McPherson, have shown otherwise. With literacy rates and newspaper circulation on the rise, Americans were tapped into current events and politics, including ideological clashes over slavery. They formed debating groups and joined political clubs. They had strong opinions about the democratic experiment and preserving the Union. Indiana residents volunteered in great numbers and encouraged their neighbors and family members to do the same. Many expressed a patriotic duty to serve their country, but some also explicitly fought to end slavery. The battlefield letters of one Hoosier farmer, William A. Swaim of Wells County, provide insight into why one such man served and sacrificed.[1]

William Swaim, copy of photograph, n.d., in The Civil War Letters of Lieutenant Colonel William Swaim,  Indiana Collection, Indiana State Library.

William Achsah Swaim was born in New Jersey in 1819. He married Hannah Toy in 1844 and the couple moved to Ohio. There, he worked as a blacksmith and, for a time, manufactured steel plows. In the late 1850s, Swaim moved to a farm just north of Ossian in Wells County, Indiana. From his personal letters it is clear that he was a loving husband and father of five children and that he managed a successful farm, growing corn, rye, wheat, apples, and clover, and raising cows and pigs. He was leading a peaceable, simple, and secure life. But the nation was in turmoil.[2]

Oliver P. Morton to Abraham Lincoln, April 9, 1861, Oliver Morton Papers, accessed Indiana Historical Society Digital Collections.

In the summer of 1861, just days after Indiana Governor Oliver P. Morton wrote to President Abraham Lincoln promising to send tens of thousands of Indiana troops, William Swaim enlisted in the Union Army. Swaim also helped raise a company of volunteers from Wells County, mainly from the small towns of Ossian, Murray, and Bluffton. His ability to inspire these men to enlist attests to his prominence in the community. Among the men who formed Company A of the 34th Regiment Indiana Volunteers was Swaim’s son James who was only sixteen years old.[3]

James “Jim” Swaim, copy of photograph, n.d., in The Civil War Letters of Private James Swaim,  Indiana Collection, Indiana State Library.

Recognizing his natural capacity for leadership, the men of the 34th Regiment elected William Swaim as their captain. The regiment mustered in Anderson in September 1861. Almost immediately Swaim identified issues with the camp and areas in which the men needed to improve and he stepped into a leadership position – even above his official rank – to make the necessary changes. With a dearth of experienced military leaders in the Army at the time, this is something that he would do throughout his service.

He often wrote about serving in such leadership roles in letters home to his wife Hannah. (Modern readers will have to excuse Swaim’s spelling and try to absorb the crux of his words.) Upon arriving at Anderson, he began ordering soldiers to clean up their clothing and belongings. He wrote, “I yesterday acted as comander of the camp[.] You better believe I feelt some what awkerd but I done the best I could have.” He continued, “One consulation, there is plently as green as I am and worse than myself.” His words demonstrate that Swaim was one of many average citizens who would have to rise to the occasion and become military leaders.[4]

W. Stengel, Camp Joe Holt, Kentucky, illustration, New York Illustrated News, July 29, 1861, p. 204, accessed WikiCommons.

Swaim and the 34th soon travelled to Indianapolis before setting up at Camp Jo Holt in Jeffersonville, just across the Ohio River from Louisville. Here, they waited for rifles and orders. He wrote, “We expect to go to Kentucky soon as we get our guns and in all probility will find something to do and that is what we all want.” It was important to Swaim to prove his bravery and he wanted to see action. He continued:

In [skirmishes] all places of honor are the most dangerous but that is just the place for me[.] If I come out of this war let me come out honorable.[5]

While commendable, this bravery was not uncommon during the war, largely because of the bonds the men built together. Historian James McPherson argued that because regiments were composed of men from the same region, they were motivated to uphold the reputation of themselves, their families, and their hometowns. This was certainly true for Swaim who instructed his wife to tell the folks back home in Ossian that the company was anxious to join the fight and that when they hear about the regiment “you will hear that [we] maintained our honour.”[6]

By November 1861, the weather had turned cold with three inches of snow. The 34th still hadn’t seen any action but remained in good spirits and eager to serve. The Indiana Herald (Huntington) published “The Hoosier Thirty-Fourth,” a poem, or perhaps song, composed by the men. Among the stanzas was this ode to Swaim:

Capt. Swaim will meet them on the field,
And show them that we fear
No Southerner when they fight
The Hoosier Volunteers.[7]

Oliver P. Morton, photograph, n.d.,
Ostendorf Collection, Lincoln Financial Foundation Collection, Allen County Public Library, accessed Indiana Memory.

The 34th also expressed their devotion to Governor Morton and became known as the “Morton Rifles.” They even appealed to the Indiana General Assembly, encouraging their legislators to provide Morton with whatever manpower and resources needed for the war effort. They wrote:

Then we ask of you that you work earnestly and unitedly to do what you can to crush this rebellion, furnishing all the means necessary, and looking at no expense, so that it may save our country and give our children an undivided inheritance and a permanent peace. Especially we do ask that you would sustain our present worthy Governor, who, since the commencement of this struggle, has devoted himself entirely to the great work of preserving intact the greatest and best republic that ever existed.

They asked their legislators to earmark money for Governor Morton to call up more troops and create hospitals for sick and wounded soldiers and they asked for a “resolution of thanks” to Morton, whom they called “the soldier’s friend.” Swaim wrote that “the document was Signed by Every officer and nearly every man in the Regt.”[8]

“Sibley Tents as Winter Headquarters,” photograph, 1861, Wallach Division Picture Collection, New York Public Library Digital Collections.

The 34th finally crossed over into New Haven, Kentucky in late November 1861, marching to Camp Wickliffe in December and remaining until February 1862. During this stay, it rained often, camp was muddy, and many men caught colds. Swaim and his son James, whom he referred to as Jim, made the best of it, sharing a Sibley tent, eating well, and writing home. Swaim often answered his other children’s questions about camp life, giving detailed descriptions of their dinner – bean soup, crackers, pickles, and black coffee with sugar.[9]

While stationed at Camp Wickliffe, the Wells County men of Company A often performed picket duty, surveilling the enemy lines for any movement. Swaim also rode out to evaluate the men of other companies on picket duty, moving or replacing them as he saw fit. Sometimes this travel allowed him to stay and eat at the home of a local woman. He made sure to write and let Hannah know that he found his host to have a “homely” appearance. Swaim sent Hannah such assurances on several occasions, a sign of his ongoing affection for his wife. He also wrote that he was sure it seemed like the regiment was moving slowly, but that they were indeed preparing for a battle that would be “a grand Sight and one that I have long wished to see.” He explained that he knew “many men will have to be left buryed in the Solders grave but it will be a gloryious death if we conqurer in the end.”[10]

The Army of the Potomac – The Picket Guard, engraving, 1861, published in Harper’s Weekly, November 2, 1861, p. 694, Library of Congress.

As various leaders of the 34th resigned, moved to other regiments, or fell ill, Swaim again acted in positions above his rank as captain at Camp Wickliffe. On January 19, 1862, he told Hannah that he had been acting as colonel for the past week, drilling the regiments and meeting with the “Brass.” And a week later, he wrote that he was acting as “Captain, Major and Colonel and shall have to till the staff is filled.” He stated that he would not be surprised if Governor Morton approved a higher appointment for him very soon. He was correct. On February 16, Swaim was commissioned the rank of Major.[11]

Meanwhile, Hannah Swaim ran the farm, cared for the children, and arranged business deals – selling corn and grain and making payments on their house. She often wrote to William for his advice, but never asked him to come home. He praised her for this support and told her how much he wished he could see her and “the little ones,” but stood firm in his desire to do his duty to his country.[12]

Map showing the system of Confederate fortifications on the Mississippi River at Island No. 10 and New Madrid, map, 1862, Library of Congress Geography and Map Division, accessed https://lccn.loc.gov/99447227.

In March 1862, the 34th Regiment finally saw action, joining the Siege of New Madrid (Battle of Island Number 10) on the Mississippi River at the border between Tennessee and Missouri. The 34th joined the siege, but Swaim reported that their field guns were too light compared to the Confederate gun boats firing on them from the river. He wrote to Hannah about shells passing over their heads in their wooded position three-quarters of a mile from the main action, where they were stationed to protect a battery of field guns. He said that as the shells “howeled pass they make a screaming noise” until they “burst in pieces and fly in every direction.” He reported that while some of the boys turned pale, “give them a chance and they will fight to all distruction.” Before signing off, he told Hannah: “If we shall fall in battle it would be a gloryious death and an honorable one.”[13]

Harper’s Weekly 6, no. 275 (April 5, 1862): 212, accessed Archive.org.

Larger artillery soon arrived and Union forces took New Madrid before combined Army and Navy operations led to the capture of Island Number 10. (Learn more about how “Union Army and Navy commanders maneuvered their forces to capture the most formidable Confederate river strongpoint north of Vicksburg” from the U.S. Naval Institute). With the capture of strategic Confederate positions along a bend in the Mississippi River at New Madrid, Missouri and the small nearby island, the Union gained control of the river all the way to Fort Pillow in Tennessee. Swaim had proved his leadership in battle and was promoted to Lieutenant Colonel June 15, 1862.[14]

As the 34th continued South, they saw action at Grand Prairie near Aberdeen, Arkansas before serving on garrison duty in Helena, Arkansas. Swaim described the changing scenery as they marched by abandoned fields of corn and blooming cotton. He and his son James experienced bouts of dysentery, but were able to recover fairly quickly. He complained about inaccurate reports of troop movements in the newspapers. He often wrote about the new draft and hoped that the numbers would fill the places of those in his regiment who had been killed, injured, or fallen ill.

And he seemed puzzled and indifferent to a sick Black man attempting to travel with the regiment. He wrote in dehumanizing language about this ill man, potentially a self-emancipated formerly enslaved person looking for protection.[15] But while he likely held prejudices against Black southerners, or Black people more generally, Swaim was also vehemently opposed to slavery. He believed not simply that it should not be extended into new territories, like many anti-slavery advocates at the time, but that it should be abolished. And he was ready to give life for this ideological belief.

Timothy O’Sullivan, Fugitive African Americans forging the Rappahannock, collodion negatives, 1862, Civil War Photographs, Library of Congress, https://www.loc.gov/resource/cwpb.00218/.

In August 1862, he wrote to Hannah about a letter he received from Han Platt, a relative of the Swaims. Platt had written of news from home but also that she was encouraging her family not to enlist. She called it “a Negro war” and said “the Abalitionest and Negros ought to fight it out.” Swaim was livid. He told his wife:

I answered her by saying that I had been an Abalitionist for nearly thirty years and Gloryed in it . . . I told her that I had one Son with me in the Armey with me and if he either died by Sickness or by bullets from the Enemey it would be a great consolation to me to know that I had one relation who had curage enough to face Danger with me in Defence of our Countrey.[16]

In a September 1862 letter home, he praised the “splendid” cooking of two Black women, a mother and daughter, who had self-emancipated from enslavement as “house servants” and were travelling with the camp as cooks. He wrote of their desire to return North with the regiment and that the colonel was going to employ them in his home after the war. Before closing, Swaim expressed his “contempt for such men as bye [buy] and sell and abuse” Black women. It is possible that as he got to know more Black people, his empathy and understanding increased. When he wrote to Hannah again in December (after she had come in person for a visit) and reported on everyone’s health, he made sure to include: “We are all well in our Mess including the 3 Negro[s].”[17] [Learn more about Black freedom seekers in Union camps through the National Archives.]

Matthew Brady, Group of 7th New York Infantry, photograph, NAID: 167250882, National Archives, accessed https://catalog.archives.gov/id/167250882.

When the 34th left Helena in January 1863, Swaim told Hannah that a “Black boy Gorge” (likely George) continued to travel with them. But a Black man named “Corneleous” (likely Cornelius) had to stay behind because he had a wife and General Sherman was not allowing and women or citizens south of Helena as he prepared for a major offensive at Vicksburg. Swaim paid Cornelius thirty dollars in some sort of business transaction and “told him to take his money and with it find a place of Freedom . . . he said that was his intentions.”[18]

In another letter, Swaim expressed concern over leaving so many freedom seekers behind, worried about what would happen to them, and hoping that the war would end their plight. He wrote in a February letter:

We think at this time we have a fair prospect of victory ahead . . . over that monster Slavery, which has cost us So meny lives and so much truble[.] Every Senciable man and well wisher of his countrey now admits that it must be distroyed to insure us a lasting piece.[19]

In April 1863, the 34th joined the Vicksburg Campaign as part of Brig. Gen Alvin Hovey’s Division. (A native of Mount Vernon, Indiana, Hovey would go on to serve as the 21st Governor of Indiana). Maj. Gen. Ulysses S. Grant’s Vicksburg Campaign would cut supply lines and destroy manufacturing centers before marching on the Confederate stronghold at Vicksburg. As the 34th headed towards Vicksburg, the greatest danger they had yet faced, Swaim told Hannah:

I feel that we are in the most Righteous war that ever any body was in and if we fall we fall in a good cause — if we get into fight I expect to do my Duty as an officer and leave no stain upon my Character or disgrace upon you or my children[.] I wish you to act the part of a Soldiers wife take things as they come and be redy for the Worst.[20]

Indeed the worst was yet to come.

On April 30, 1863, the 34th Regiment crossed the Mississippi at Bruinsburg and then “marched all night and engaged the enemy at daylight” during the Battle of Port Gibson. The regiment made “a charge during the battle . . . capturing two field pieces and forty-nine prisoners.” They suffered heavy losses.[21]

Major General Grant moved his forces towards Vicksburg, which Jefferson Davis described as the “nailhead” holding the Confederacy together. Taking Vicksburg would give the Union control of the Mississippi and split the Confederacy in half, isolating both sides from reinforcements and supplies. On May 16, 1863, Swaim and the 34th were among Maj. Gen. Grant’s Union forces who engaged Gen. John Pemberton’s Confederate forces in the Battle of Champion Hill, the bloodiest and most significant conflict of the Vicksburg Campaign.[22]

“Champion Hill, May 16, 1863,” American Battlefield Trust, accessed https://www.battlefields.org/learn/maps/champion-hill-may-16-1863

According to the American Battlefield Trust, Maj. Gen. Grant ordered and attack on Pemberton’s defensive line at around 10:00 a.m. This attack was led by divisions under Maj. Gen John A. Logan and Brig. Gen. Hovey, which included the 34th. By 11:30, these two Union brigades reached the main Confederate defensive line and by 1:00 had pushed the Confederates back from the hill and captured the main roads.[23]

Detail Showing the 34th Regiment Indiana Volunteers: “Champion Hill, May 16, 1863,” American Battlefield Trust, accessed https://www.battlefields.org/learn/maps/champion-hill-may-16-1863.

In a furious counterattack, the Confederates pushed Union forces back and nearly retook control of Champion Hill, but were outnumbered. Pemberton’s troops were forced to retreat towards Vicksburg. After a 47-day siege, Union troops would also take Vicksburg, turning the tide of the war in their favor.[24]

“The Battle of Champion Hill,” [illustration], Harper’s Weekly, June 30, 1863, 393, Internet Archive.
At some point during the Battle of Champion Hill, likely during the fierce Confederate counter attack, Lt. Col. William Swaim was severely wounded while leading his men. The Daily Evansville Journal reported:

Lieut. Col. Swain [sic], 34th Indiana, was severely wounded whilst cherring his men and encouraging them in the performance of their duty.[25]

As the rest of the 34th marched on to Vicksburg, Swaim was moved to a nearby hospital, accompanied by his son Jim who helped care for him. While many newspapers reported that Swaim had died on the battlefield, he actually seemed to improve for several weeks. Jim wrote to Hannah:

I received a letter from you today when on the 31 of May you said that you had seen in the papers that pop had been killed at Champion Hills[.] It is all a mistake[.] [26]

Jim reported that while William was severely wounded, he had left the morning of June 12 with a doctor first to Memphis to secure a medical leave of absence and then move to Ossian. Jim concluded, “I expect that he will get home before this letter does.”[27]

But Swaim never made it home. On June 16 or 17, 1863, on his long journey home, Lt. Col. William Swaim died from the wound he sustained at Champion Hill.[28] It is hard to fathom what it must have been like for Hannah having to lose him twice—first, in the conflicting newspaper reports, and then, the tragic arrival of the fallen citizen soldier. But she would have to be strong for her other children. Jim survived the war, continuing on with the 34th Indiana Regiment, which fought in the very last conflict of the Civil War at the Battle of Palmito Ranch, Texas.[29]

Photo from brochure created by the Heckber family commemorating the restoration of the Ossian Cemetery in February 2022, accessed Old Ossian Cemetery Restoration Project Facebook.

Swaim was buried in the Ossian Cemetery (and later moved to nearby Oak Lawn cemetery). The 34th Regiment wrote to Hannah in July signing a unanimous resolution stating:

That in his death the regiment has siffered [sic] the irreparable loss of a brave, efficient, and faithful officer; the country a high minded unwavering patriot [to] the cause of liberty – a mighty, uncompromising champion, and to society – a jewel of sterling worth whose unswerving integrity – and dauntless courage stood out boldly as an example of imutation [sic].”[30]

Lt. Col. William Swaim was willing to risk his life for his country, for the honor of his family and his hometown, and for the preservation of the Union. But those who claim that Indiana soldiers did not understand and/or care about the underlying cause of the war—ending slavery—do a disservice to the sacrifices of men like Swaim. In his own words to his beloved wife, he expressed his dedication to abolishing “that monster Slavery” and was prepared to die for that cause. In the end, Swaim did just that. He gave his life in “the most Righteous war” to make the United States a more perfect union, one without the abomination of slavery.

Acknowledgement 

Thank you to Larry Heckber for introducing me to Swaim’s story through his ongoing commitment to the history of Wells County and the preservation of the Ossian Cemetery. And thank you to UIndy student and IHB intern Sam Elder for his help in researching this project.

Notes:

[1] James McPherson, Battle Cry of Freedom: The Civil War Era (Oxford: Oxford University Press, 1988); Thomas E. Rodgers, “Hoosier Soldiers in the Civil War,” Civil War 150th, Indiana Historical Bureau, accessed in.gov/history.

[2] William Swaim and Hannah Taeg (Toy), Mariage Record, December 28, 1844, Burlington New Jersey, accessed AncestryLibrary.com; 1850 U.S. Federal Census, Troy, Miami County, Ohio, accessed AncestryLibrary.com; 1860 U.S. Federal Census, Jefferson Township, Wells County, Indiana, accessed AncestryLibrary.com; Tyndall and Lesh, Standard History of Adams and Wells Counties Indiana, vol. 1 (Lewis Pub Co., 1918): 366-67, accessed Archive.org.

[3] Oliver P. Morton to Abraham Lincoln, August 9, 1861, Oliver Morton Papers, Indiana Historical Society; Report of the Adjutant General of the State of Indiana, vol. 2 (Indianapolis: W. R. Holloway, State Printers, 1865), p. 333-343, accessed Internet Archive.

[4] William A. Swaim to Hannah Toy Swaim, September 15, 1861 in The Civil War Letters of Lieutenant Colonel William Swaim, transcribed by Kent D. Koons (March 1993), Indiana Collections, Indiana State Library; Report of the Adjutant General of the State of Indiana, vol. 2, p. 333-343.

[5] William A. Swaim to Hannah Toy Swaim, October 16, 1861.

[6] William A. Swaim to Hannah Toy Swaim, October 22, 1861.

[7] William A. Swaim to Hannah Toy Swaim, November 4, 1861; “The Hoosier Thirty-Fourth,” Indiana Herald (Huntington), November 27, 1861, 1, accessed Newspapers.com.

[8] “The Hoosier Thirty-Fourth,” Indiana Herald (Huntington), November 27, 1861, 1; “The Morton Rifles Rallying Song,” Indiana Herald, January 28, 1863, 4; “John Thompson Letter,” Steuben Republican, April 11, 1863, 2; “The Morton Rifles,” New-Orleans Times, June 5, 1864, 4; Document 148: Memorial of the Thirty-Fourth Indiana Volunteers – “Morton Rifles,” in William H. H. Terrell, Report of the Adjutant General of the State of Indiana, vol. 1 (Indianapolis: W. R. Holloway, State Printer, 1869), p. 354-355; Swaim to Toy Swaim, February 6, 1863.

[9] William A. Swaim to Hannah Toy Swaim, January 9-12, 1862.

[10] Ibid.

[11] William A. Swaim to Hannah Toy Swaim, January 19, 1862; William A. Swaim to Hannah Toy Swaim, January 27, 1862.

[12] William A. Swaim to Hannah Toy Swaim, passim.

[13] William A. Swaim to Hannah Toy Swaim, March 8, 1862.

[14] Report of the Adjutant General of the State of Indiana, vol. 2, p. 333-343; Lieutenant Commander J. J. Murawski, “Checkmate at New Madrid Bend,” Naval History, April 2018, accessed U.S. Naval Institute.

[15] William Swaim to Hannah Toy Swaim, August 7, 1862 and August 13, 1862.

[16] William Swaim to Hannah Toy Swaim, August 13, 1862.

[17] William Swaim to Hannah Toy Swaim, September 14, 1862.

[18] William Swaim to Hannah Toy Swaim, January 11, 1863.

[19] William Swaim to Hannah Toy Swaim, February 6, 1863.

[20] William Swaim to Hannah Toy Swaim, April 15, 1863.

[21] Report of the Adjutant General of the State of Indiana, vol. 2, p. 342-343.

[22] “Vicksburg,” American Battlefield Trust, accessed  https://www.battlefields.org/learn/civil-war/battles/vicksburg.

[23] Ibid.

[24] Ibid.

[25] Evansville Daily Journal, June 18, 1863, 4, accessed Hoosier State Chronicles.

[26] James “Jim” Swaim to Hannah Toy Swaim, June 12, 1863 in The Civil War Letters of Private James Swaim, transcribed by Kent D. Koons (March 1993), Indiana Collection, Indiana State Library.

[27] Ibid.

[28] Report of the Adjutant General of the State of Indiana,  vol. 2, p. 333. Sources conflict on the exact date of Swaim’s death. Military records claim June 17 while his headstone reads June 16.

[29] Report of the Adjutant General of the State of Indiana, vol. 2, p. 342-343.

[30] Resolution of the 34th Regiment Indiana, June 30, 1863 enclosed in Col. R. A. Cameron to Hannah Toy Swaim, July 2, 1863.