An illuminating study of the American struggle to comprehend the meaning and practicalities of death in the face of the unprecedented carnage of the Civil War.
During the war, approximately 620,000 soldiers lost their lives. An equivalent proportion of today’s population would be six million. This Republic of Suffering explores the impact of this enormous death toll from every angle: material, political, intellectual, and spiritual. The eminent historian Drew Gilpin Faust delineates the ways death changed not only individual lives but the life of the nation and its understanding of the rights and responsibilities of citizenship. She describes how survivors mourned and how a deeply religious culture struggled to reconcile the slaughter with its belief in a benevolent God, pondered who should die and under what circumstances, and reconceived its understanding of life after death.
Faust details the logistical challenges involved when thousands were left dead, many with their identities unknown, on the fields of places like Bull Run, Shiloh, Antietam, and Gettysburg. She chronicles the efforts to identify, reclaim, preserve, and bury battlefield dead, the resulting rise of undertaking as a profession, the first widespread use of embalming, the gradual emergence of military graves registration procedures, the development of a federal system of national cemeteries for Union dead, and the creation of private cemeteries in the South that contributed to the cult of the Lost Cause. She shows, too, how the war victimized civilians through violence that extended beyond battlefields—from disease, displacement, hardships, shortages, emotional wounds, and conflicts connected to the disintegration of slavery.
Throughout, the voices of soldiers and their families, of statesmen, generals, preachers, poets, surgeons, and nurses, of northerners and southerners, slaveholders and freedpeople, of the most exalted and the most humble are brought together to give us a vivid understanding of the Civil War’s most fundamental and widely shared reality.
Were he alive today, This Republic of Suffering would compel Walt Whitman to abandon his certainty that the “real war will never get in the books.”
Battle is the dramatic centerpiece of Civil War history; this penetrating study looks instead at the somber aftermath. Historian Faust ( Mothers of Invention) notes that the Civil War introduced America to death on an unprecedented scale and of an unnatural kind—grisly, random and often ending in an unmarked grave far from home. She surveys the many ways the Civil War generation coped with the trauma: the concept of the Good Death—conscious, composed and at peace with God; the rise of the embalming industry; the sad attempts of the bereaved to get confirmation of a soldier's death, sometimes years after war's end; the swelling national movement to recover soldiers' remains and give them decent burials; the intellectual quest to find meaning—or its absence—in the war's carnage. In the process, she contends, the nation invented the modern culture of reverence for military death and used the fallen to elaborate its new concern for individual rights. Faust exhumes a wealth of material—condolence letters, funeral sermons, ads for mourning dresses, poems and stories from Civil War–era writers—to flesh out her lucid account. The result is an insightful, often moving portrait of a people torn by grief. Photos. (Jan. 10)
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
Those who fret over the state of American universities will embrace this history by Drew Gilpin Faust. Academics appreciate how Faust explains so many social and cultural changes by recentering the story of the war on its massive toll in lives: the estimated 2 percent who died, or 620,000, would be equivalent to 6 million today. She also breaks new ground by reexamining the relationship of the war to modern institutions like the welfare state. Yet Faust constructs This Republic of Suffering in a way that will appeal to every readerâ"from the Civil War buff to the casual nonfiction reader. Some critics were a little queasy about the bookâs level of detail, both in describing death and the lives of its victims. But as more than one reviewer pointed out, for a nation at war, such writing and such reading are a duty.
Copyright © 2004 Phillips & Nelson Media, Inc.
Praise for Drew Gilpin Faust’s This Republic of Suffering
“Extraordinary . . . profoundly moving.” —Geoffrey C. Ward, The New York Times Book Review
“It’s a shattering history of the war, focusing exclusively on death and dying–how Americans prepared for death, imagined it, risked it, endured it and worked to understand it.” —Jon Wiener, LA Times Book Review
“Faust is particularly qualified to identify and explain the complex social and political implications of the changing nature of death as America’s internecine conflict attained its full dimensions.” —Ian Garrick Mason, San Francisco Chronicle
“Faust excels in explaining the era’s violent rhetoric and what went on in people’s heads.” —David Waldstreicher, The Boston Globe
“ This Republic of Suffering is one of those groundbreaking histories in which a crucial piece of the past, previously overlooked or misunderstood, suddenly clicks into focus.” —Malcolm Jones, Newsweek
“Faust is a first-rate scholar who yanks aside the usual veil of history to look narrowly at life's intimate level for new perspectives from the past. She focuses on ordinary lives under extreme duress, which makes for compelling reading.” —Don Oldenburg, USA Today
“The beauty and originality of Faust’s book is that it shows how thoroughly the work of mourning became the business of capitalism, merchandised throughout a society.” —Adam Gopnik, The New Yorker
“Fascinating, innovative . . . Faust returns to the task of stripping from war any lingering romanticism, nobility or social purpose.” —Eric Foner, The Nation
“Eloquent and imaginative, Ms. Faust’s book takes a grim topic–how America coped with the massive death toll from the Civil War–and makes it fresh and exciting. . . . [A] widely and justly praised scholarly history.” —Adam Begley, New York Observer
“This Republic of Suffering is a harrowing but fascinating read.” —Marjorie Kehe, The Christian Science Monitor
“If you read only one book on the Civil War this year, make it this one.” –Kevin M. Levin, American History
“Having always kept the war in her own scholarly sights, Faust offers a compelling reassertion of its basic importance in society and politics alike.” —Richard Wrightman Fox, Slate
“[An] astonishing new book.” —Adam Kirsch, The New York Sun
“A moving work of social history, detailing how the Civil War changed perceptions and behaviors about death. . . . An illuminating study.” — Kirkus
“Penetrating . . . Faust exhumes a wealth of material . . . to flesh out her lucid account. The result is an insightful, often moving portrait of a people torn by grief.” — Publishers Weekly
“No other generation of Americans has encountered death on the scale of the Civil War generation. This Republic of Suffering is the first study of how people in both North and South coped with this uniquely devastating experience. How did they mourn the dead, honor their sacrifice, commemorate their memory, and help their families? Drew Gilpin Faust’s powerful and moving answers to these questions provide an important new dimension to our understanding of the Civil War.”
—James M. McPherson, author of This Mighty Scourge: Perspectives on the Civil War
“During the Civil War, death reached into the world of the living in ways unknown to Americans before or since. Drew Gilpin Faust follows the carnage in all its aspects, on and off the battlefield. Timely, poignant, and profound, This Republic of Suffering does the real work of history, taking us beyond the statistics until we see the faces of the fallen and understand what it was to live amid such loss and pain.”
—Tony Horowitz, Confederates in the Attic: Dispatches from the Unfinished Civil War
“Drew Gilpin Faust has used her analytical and descriptive gifts to explore how men and women of the Civil War generation came to terms with the conflict’s staggering human toll. Everyone who reads this book will come away with a far better understanding of why the war profoundly affected those who lived through it.”
—Gary W. Gallagher, author of The Confederate War
“Drew Faust’s brilliant new book, This Republic of Suffering, builds profoundly from the opening discussion of the Christian ideal of the good death to the last harrowing chapters on the exhumation, partial identification, reburial and counting of the Union dead. In the end one can only conclude, as the author does, that the meaning of the Civil War lies in death itself: in its scale, relentlessness, and enduring cultural effects. This is a powerful and moving book about our nation’s defining historical encounter with the universal human experience of death.”
—Stephanie McCurry, author of Masters of Small Worlds: Yeoman Households, Gender Relations, and the political culture of the Antebellum South Carolina Low Country
“Whitman was wrong; the real war did get into the books. This is a wise, informed, troubling book. This Republic of Suffering demolishes sentimentalism for the Civil War in a masterpiece of research, realism, and originality.”
—David W. Blight, author of Race and Reunion: The Civil War in American Memory
Drew Gilpin Faust is president of Harvard University, where she also holds the Lincoln Professorship in History. Dean of the Radcliffe Institute for Advanced Study from 2001 to 2007, she came to Harvard after twenty-five years on the faculty of the University of Pennsylvania. She is the author of five previous books, including Mothers ofInvention: Women of the Slaveholding South in the American Civil War, which won the Francis Parkman Prize and the Avery Craven Prize. She and her husband live in Cambridge, Massachusetts.
Reviewed by Stephen Budiansky
Professional military men of the late 19th century were generally unimpressed by America's Civil War. "A contest in which huge armed rabbles chased each other around a vast wilderness," Prussian Field Marshal Helmuth von Moltke contemptuously sniffed, concluding there was nothing for the world's armies to learn from such an unmilitary spectacle that had so little to do with the established art of war.
But in 1901 a young member of the British Parliament accurately read the war's central and overwhelming implication -- one that would be borne out all too well in the bloody century of industrialized slaughter to come. "The wars of peoples," warned the 26-year-old Winston Churchill, "will be more terrible than those of kings."
The American Civil War was the first "war of peoples," and as Drew Gilpin Faust vividly demonstrates, the unprecedented carnage of this first modern war overwhelmed society's traditional ways of dealing with death. The customs, religion, rhetoric, logistics -- even statistical methods -- of mid-19th century America were unequal to slaughter on such a scale. How American society attempted to come to terms with death that broke all the rules about dying, and how the nation ultimately did -- and did not -- face up to this new reality of war are Faust's haunting and powerful themes. If nothing else, this finely written book is a powerful corrective to all the romantic claptrap that still envelops a war that took as many American lives, 620,000, as all other wars from the Revolution to Korea combined.
The extent to which the Civil War found America unprepared to deal with its carnage at the most basic levels is fascinatingly horrifying. "As late as Second Bull Run, in August 1862, a Union division took the field without a single ambulance available for removal of casualties," Faust writes. "Burying the dead after a Civil War battle seemed always to be an act of improvisation." Two and a half weeks after Antietam, unfathomable numbers of corpses lay unburied, stacked in rows a thousand long or still scattered about the field. Coffins were practically unheard of; no provision of any kind had been made by military authorities. A Union surgeon who took upon himself responsibility for burying "those he could not save" after Gettysburg had to send out a foraging party to locate a shovel.
Nor had provision been made for notifying families of the deaths of husbands, sons, brothers. The chaotic record-keeping led to many heartrending incidents of survivors of battles erroneously reported dead, or vice versa. "I read my own obituary," recalled a Confederate soldier. Union private Henry Struble, misidentified as a soldier killed and buried at Antietam, laid flowers on the grave of the unknown soldier occupying his place every year afterward on Memorial Day.
Charitable organizations attempted to fill the information void but were overwhelmed by the task. After the bloody battles in Virginia in the spring of 1864, the Washington "Directory Office" of the volunteer Sanitary Commission was besieged day after day by distraught families and friends seeking to learn the fate and whereabouts of loved ones.
The increasingly helpless efforts of comrades, chaplains, families and compassionate onlookers to maintain the customary forms of solace and dignified treatment of the dead are the poignant backdrop to Faust's exploration of the byways of death in wartime. "I insisted upon attending every dead soldier to the grave and reading over him a part of the burial service," wrote a Confederate nurse, Fannie Beers, in the fall of 1862. "But it had now become impossible. The dead were past help; the living always needed succor."
Soldiers and families alike tried hard to cling to the Victorian notion of the "Good Death," so much so, observes Faust, that "letters describing soldiers' last moments on Earth are so similar it is as if their authors had a checklist in mind." In the mid-19th century, a dying person was expected to pass away surrounded by family, conscious of and at peace with his impending fate, reconciled to his Maker, leaving inspiring last words to be remembered by. War, especially modern war, shattered all those assumptions. Death was often unpredictable, excruciatingly painful, absurd and squalid, the dying departing full of fury and agony. It came far from home; and when delivered by explosive artillery shell, it sometimes did not even leave any identifiable remains. A man could be literally "blown to atoms," wrote a Union chaplain at Gettysburg -- a fate, Faust observes, that civilians found incomprehensible.
Faust shows how American institutions adapted to the staggering burden of this new kind of war and wholesale death with a blend of can-do humanitarianism, pragmatic improvisation, mawkish sentimentality, political cant, commercial hucksterism and downright fraud. Freelance embalmers flocked to battlefields in the aftermath of the fighting. "Bodies taken from Antietam Battle Field and delivered to Cars or Express Office at short notice and low rates," read the business card of one entrepreneur. "Bodies Embalmed by us NEVER TURN BLACK! But retain their natural color and appearance," boasted another. In 1863, a Washington undertaker was imprisoned on charges of making a practice of recovering and embalming dead soldiers without permission and then extorting payment from families that wanted the bodies returned.
Faust convincingly demonstrates that the trauma of the Civil War revolutionized the American military's approach to caring for the dead and notifying families. After the war, a massive and superbly organized effort by the War Department to recover, identify and rebury Union dead in newly established national cemeteries was an act of atonement for the nation's failings during the war itself.
Faust is less convincing in making a case that the war's confrontation with death produced a permanent transformation in American belief, politics, character, habits of mind and modes of expression -- something that Paul Fussell did so insightfully for World War I in The Great War and Modern Memory. She notes, for example, Ambrose Bierce's bitingly ironic humor, which grew very directly out of his war experience, but it would be interesting and important to learn how this brand of cynicism went over with most people. She suggests that the war's unprecedented suffering posed a challenge to religious faith, but beyond offering a series of interesting anecdotes she never really presents a clear argument that the war, in the end, had a lasting effect one way or another on American religiousness.
But the real lesson may be the remarkable human capacity to forget and gloss over even the ugliest realities. Walt Whitman, who visited tens of thousands of wounded soldiers during the war and came to know its death and terrible suffering firsthand, wrote (in a speech he never delivered) the famous words, "The real war will never get in the books." But he then added, "I say will never be written -- perhaps must not and should not be." Those who read Faust's powerful account of "the real war" will almost surely beg to differ.
Copyright 2008, The Washington Post. All Rights Reserved.
Preface: The work of death
Mortality defines the human condition. “We all have our dead–we all have our Graves,” a Confederate Episcopal bishop observed in an 1862 sermon. Every era, he explained, must confront “like miseries”; every age must search for “like consolation.” Yet death has its discontinuities as well. Men and women approach death in ways shaped by history, by culture, by conditions that vary over time and across space. Even though “we all have our dead,” and even though we all die, we do so differently from generation to generation and from place to place.
In the middle of the nineteenth century, the United States embarked on a new relationship with death, entering into a civil war that proved bloodier than any other conflict in American history, a war that would presage the slaughter of World War I’s Western Front and the global carnage of the twentieth century. The number of soldiers who died between 1861 and 1865, an estimated 620,000, is approximately equal to the total American fatalities in the Revolution, the War of 1812, the Mexican War, the Spanish-American War, World War I, World War II, and the Korean War combined. The Civil War’s rate of death, its incidence in comparison with the size of the American population, was six times that of World War II. A similar rate, about 2 percent, in the United States today would mean six million fatalities. As the new southern nation struggled for survival against a wealthier and more populous enemy, its death toll reflected the disproportionate strains on its human capital. Confederate men died at a rate three times that of their Yankee counterparts; one in five white southern men of military age did not survive the Civil War.
But these military statistics tell only a part of the story. The war killed civilians as well, as battles raged across farm and field, as encampments of troops spread epidemic disease, as guerrillas ensnared women and even children in violence and reprisals, as draft rioters targeted innocent citizens, as shortages of food in parts of the South brought starvation. No one sought to document these deaths systematically, and no one has devised a method of undertaking a retrospective count. The distinguished Civil War historian James McPherson has estimated that there were fifty thousand civilian deaths during the war, and he has concluded that the overall mortality rate for the South exceeded that of any country in World War I and that of all but the region between the Rhine and the Volga in World War II. The American Civil War produced carnage that has often been thought reserved for the combination of technological proficiency and inhumanity characteristic of a later time.
The impact and meaning of the war’s death toll went beyond the sheer numbers who died. Death’s significance for the Civil War generation arose as well from its violation of prevailing assumptions about life’s proper end–about who should die, when and where, and under what circumstances. Death was hardly unfamiliar to mid-nineteenth-century Americans. By the beginning of the 1860s the rate of death in the United States had begun to decline, although dramatic improvements in longevity would not appear until late in the century. Americans of the immediate prewar era continued to be more closely acquainted with death than are their twenty-first century counterparts. But the patterns to which they were accustomed were in significant ways different from those the war would introduce. The Civil War represented a dramatic shift in both incidence and experience. Mid-nineteenth-century Americans endured a high rate of infant mortality but expected that most individuals who reached young adulthood would survive at least into middle age. The war took young, healthy men and rapidly, often instantly, destroyed them with disease or injury. This marked a sharp and alarming departure from existing preconceptions about who should die. As Francis W. Palfrey wrote in an 1864 memorial for Union soldier Henry L. Abbott, “the blow seems heaviest when it strikes down those who are in the morning of life.” A soldier was five times more likely to die than he would have been if he had not entered the army. As a chaplain explained to his Connecticut regiment in the middle of the war, “neither he nor they had ever lived and faced death in such a time, with its peculiar conditions and necessities.” Civil War soldiers and civilians alike distinguished what many referred to as “ordinary death,” as it had occurred in prewar years, from the manner and frequency of death in Civil War battlefields, hospitals, and camps, and from the war’s interruptions of civilian lives.
In the Civil War the United States, North and South, reaped what many participants described as a “harvest of death.” By the midpoint of the conflict, it seemed that in the South, “nearly every household mourns some loved one lost.” Loss became commonplace; death was no longer encountered individually; death’s threat, its proximity, and its actuality became the most widely shared of the war’s experiences. As a Confederate soldier observed, death “reigned with universal sway,” ruling homes and lives, demanding attention and response. The Civil War matters to us today because it ended slavery and helped to define the meanings of freedom, citizenship, and equality. It established a newly centralized nation-state and launched it on a trajectory of economic expansion and world influence. But for those Americans who lived in and through the Civil War, the texture of the experience, its warp and woof, was the presence of death. At war’s end this shared suffering would override persisting differences about the meanings of race, citizenship, and nationhood to establish sacrifice and its memorialization as the ground on which North and South would ultimately reunite. Even in our own time this fundamentally elegiac understanding of the Civil War retains a powerful hold.
Death transformed the American nation as well as the hundreds of thousands of individuals directly affected by loss. The war created a veritable “republic of suffering,” in the words that Frederick Law Olmsted chose to describe the wounded and dying arriving at Union hospital ships on the Virginia Peninsula. Sacrifice and the state became inextricably intertwined. Citizen soldiers snatched from the midst of life generated obligations for a nation defining its purposes and polity through military struggle. A war about union, citizenship, freedom, and human dignity required that the government attend to the needs of those who had died in its service. Execution of these newly recognized responsibilities would prove an important vehicle for the expansion of federal power that characterized the transformed postwar nation. The establishment of national cemeteries and the emergence of the Civil War pension system to care for both the dead and their survivors yielded programs of a scale and reach unimaginable before the war. Death created the modern American union–not just by ensuring national survival, but by shaping enduring national structures and commitments.
Civil War Americans often wrote about what they called “the work of death,” meaning the duties of soldiers to fight, kill, and die, but at the same time invoking battle’s consequences: its slaughter, suffering, and devastation. “Work” in this usage incorporated both effort and impact–and the important connection between the two. Death in war does not simply happen; it requires action and agents. It must, first of all, be inflicted; and several million soldiers of the 1860s dedicated themselves to that purpose. But death also usually requires participation and response; it must be experienced and handled. It is work to die, to know how to approach and endure life’s last moments. Of all living things, only humans consciously anticipate death; the consequent need to choose how to behave in its face–to worry about how to die–distinguishes us from other animals. The need to manage death is the particular lot of humanity.
It is work to deal with the dead as well, to remove them in the literal sense of disposing of their bodies, and it is also work to remove them in a more figurative sense. The bereaved struggle to separate themselves from the dead through ritual and mourning. Families and communities must repair the rent in the domestic and social fabric, and societies, nations, and cultures must work to understand and explain unfathomable loss.
This is a book about the work of death in the American CivilWar. It seeks to describe how between 1861 and 1865–and into the decades that followed–Americans undertook a kind of work that history has not adequately understood or recognized. Human beings are rarely simply passive victims of death. They are actors even if they are the diers; they prepare for death, imagine it, risk it, endure it, seek to understand it. And if they are survivors, they must assume new identities established by their persistence in face of others’ annihilation. The presence and fear of death touched Civil War Americans’ most fundamental sense of who they were, for in its threat of termination and transformation, death inevitably inspired self-scrutiny and self-definition. Beginning with individuals’ confrontation with dying and killing, the book explores how those experiences transformed society, culture, and politics in what became a broader republic of shared suffering. Some of the changes death brought were social, as wives turned into widows, children into orphans; some were political, as African American soldiers hoped to win citizenship and equality through their willingness both to die and to kill; some were philosophical and spiritual, as the carnage compelled Americans to seek meaning and explanation for war’s destruction.
Every death involved “the great change” captured in the language and discourse of nineteenth-century Christianity, the shift from this life to whatever might come next. A subject of age-old concern for believers and nonbelievers alike, the existence and nature of an afterlife took on new urgency both for soldiers anxious about their own deaths and for bereaved kin speculating on the fate of the departed. And even if spirits and souls proved indeed immortal, there still remained the vexing question of bodies. The traditional notion that corporeal resurrection and restoration would accompany the Day of Judgment seemed increasingly implausible to many Americans who had seen the maiming and disfigurement inflicted by this war. Witnesses at field hospitals almost invariably commented with horror on the piles of limbs lying near the surgeon’s table, dissociated from the bodies to which they had belonged, transformed into objects of revulsion instead of essential parts of people. These arms and legs seemed as unidentifiable–and unrestorable–as the tens of thousands of missing men who had been separated from their names. The integral relationship between the body and the human self it housed was as shattered as the wounded men.
Bodies were in important ways the measure of the war–of its achievements and its impact; and indeed, bodies became highly visible in Civil War America. Commanders compared their own and enemy casualties as evidence of military success or failure. Soldiers struggled for the words to describe mangled corpses strewn across battlefields; families contemplated the significance of newspaper lists of wounds: “slightly, in the shoulder,” “severely, in the groin,” “mortally, in the breast.” They nursed the dying and buried their remains. Letters and reports from the front rendered the physicality of injuries and death all but unavoidable. For the first time civilians directly confronted the reality of battlefield death rendered by the new art of photography. They found themselves transfixed by the paradoxically lifelike renderings of the slain of Antietam that Mathew Brady exhibited in his studio on Broadway. If Brady “has not brought bodies and laid them in our dooryards and along the streets, he has done something very like it,” wrote the New York Times.
This new prominence of bodies overwhelmingly depicted their destruction and deformation, inevitably raising the question of how they related to the persons who had once inhabited them. In the aftermath of battle survivors often shoveled corpses into pits as they would dispose of animals–“in bunches, just like dead chickens,” one observer noted–dehumanizing both the living and the dead through their disregard. In Civil War death the distinction between men and animals threatened to disappear, just as it was simultaneously eroding in the doctrines of nineteenth-century science.
The Civil War confronted Americans with an enormous task, one quite different from saving or dividing the nation, ending or maintaining slavery, or winning the military conflict–the demands we customarily understand to have been made of the Civil War generation. Americans North and South would be compelled to confront–and resist–the war’s assault on their conceptions of how life should end, an assault that challenged their most fundamental assumptions about life’s value and meaning. As they faced horrors that forced them to question their ability to cope, their commitment to the war, even their faith in a righteous God, soldiers and civilians alike struggled to retain their most cherished beliefs, to make them work in the dramatically altered world that war had introduced. Americans had to identify–find, invent, create–the means and mechanisms to manage more than half a million dead: their deaths, their bodies, their loss. How they accomplished this task reshaped their individual lives–and deaths–at the same time that it redefined their nation and their culture. The work of death was Civil War America’s most fundamental and most demanding undertaking.
 [Stephen Elliott], Obsequies of the Reverend Edward E. Ford, D.D., and Sermon by the Bishop of the Diocese . . . (Augusta, Ga.: Augusta Chronicle and Sentinel, 1863), p. 8.
 James David Hacker, “The Human Cost of War: White Population in the United States, 1850—1880,” Ph.D. diss. (University of Minnesota, 1999), pp. 1, 14. Hacker believes that Civil War death totals may be seriously understated because of inadequate estimates of the number of Confederate deaths from disease. Civil War casualty and mortality statistics are problematic overall, and the incompleteness of Confederate records makes them especially unreliable. See Chapter 8 of this book. Maris A. Vinovskis concludes that about 6 percent of northern white males between ages thirteen and forty-five died in the war, whereas 18 percent of white men of similar age in the South perished. But because of much higher levels of military mobilization in the white South, mortality rates for southern soldiers were twice, not three times, as great as those for northern soldiers. James McPherson cites these soldiers’ death rates as 31 percent for Confederate soldiers, 16 percent for Union soldiers. Gary Gallagher believes Vinovskis’s overall death rate for the South is too low; he estimates that closer to one in four rather than one in five white southern men of military age died in the conflict. I have cited the more conservative total. See Vinovskis, “Have Social Historians Lost the Civil War?” in Maris A. Vinovskis, ed., Toward a Social History of the American Civil War: Exploratory Essays (New York: Cambridge University Press, 1990), pp. 3—7; James M. McPherson, personal communication to author, December 27, 2006; Gary Gallagher, personal communication to author, December 16, 2006.
 James M. McPherson, Crossroads of Freedom: Antietam (New York: Oxford University Press, 2002), pp. 3, 177, n. 56.
 [Francis W. Palfrey], In Memoriam: H.L.A. (Boston: Printed for private distribution, 1864), p. 5; Richard Shryock, “A Medical Perspective on the Civil War,” American Quarterly 14 (Summer 1962): 164; H. Clay Trumbull, War Memories of an Army Chaplain (New York: C. Scribner’s Sons, 1898), p. 67. Vital statistics for this period are very scarce, and the most complete cover only Massachusetts. I am grateful to historical demographer Gretchen Condran of Temple University for discussing these matters with me. See U.S. Bureau of the Census, Historical Statistics of the United States, Part I (Washington, D.C.: Government Printing Office, 1975), pp. 62—63. On the “untimely death of an adult child” as “particularly painful” in mid-nineteenth-century England, see Patricia Jalland, Death in the Victorian Family (New York: Oxford University Press, 1996), p. 39.
 One notable appearance of the image of a harvest of death is in the title given Timothy O’Sullivan’s photograph of a field of bodies at Gettysburg in Alexander Gardner, Gardner’s Photographic Sketchbook of the War (1866; rpt. New York: Dover, 1959), plate 36; Kate Stone, Brokenburn: The Journal of Kate Stone, 1861—1868, ed. John Q. Anderson (Baton Rouge: Louisiana University Press, 1955), p. 264; C. W. Greene to John McLees, August 15, 1862, McLees Family Papers, SCL.
 [Frederick Law Olmsted], Hospital Transports: A Memoir of the Embarkation of the Sick and Wounded from the Peninsula of Virginia in the Summer of 1862 (Boston: Ticknor & Fields, 1863), p. 115.
 The general literature on death is immense and rich. A few key texts not cited elsewhere in this volume include Thomas Lynch, The Undertaking: Life Studies from the Dismal Trade (New York: W. W. Norton, 1997); Thomas Lynch, Bodies inMotion and at Rest: On Metaphor and Mortality (New York: W. W. Norton, 2000); Sandra Gilbert, Death’s Door: Modern Dying and the Way We Grieve (New York: W. W. Norton, 2006); Paul Monette, Borrowed Time: An AIDS Memoir (San Diego, Calif.: Harcourt Brace Jovanovich, 1988); Paul Monette, Last Watch of the Night (New York: Harcourt Brace, 1994); Jessica Mitford, The American Way of Death (New York: Simon & Schuster, 1963); Sherwin B. Nuland, How We Die: Reflections on Life’s Final Chapter (New York: Alfred A. Knopf, 1994); Maurice Bloch and Jonathan Parry, eds., Death and the Regeneration of Life (New York: Cambridge University Press, 1982); Peter Metcalf and Richard Huntington, Celebrations of Death: The Anthropology of Mortuary Ritual, 2nd ed. (New York: Cambridge University Press, 1991).
 Mrs. Carson to R. F. Taylor, September 14, 1864, Carson Family Papers, SCL. On changing notions of the self, see Charles Taylor, Sources of the Self: The Making of Modern Identity (Cambridge, Mass.: Harvard University Press, 1989), and Jerrold Seigel, The Idea of the Self: Thought and Experience in Western Europe Since the Seventeenth Century (New York: Cambridge University Press, 2005).
 New York Times, October 20, 1862. See William A. Frassanito, Antietam: The Photographic Legacy of America’s Bloodiest Day (New York: Charles Scribner’s Sons, 1978); Franny Nudelman, John Brown’s Body: Slavery, Violence and the Culture of War (Chapel Hill: University of North Carolina Press, 2004), pp. 103—31; and Alan Trachtenberg, Reading American Photographs: Images as History, Mathew Brady to Walker Evans (New York: Hill & Wang, 1989). Even as we acknowledge the impact of Civil War photography, it is important to recognize how few Americans would actually have seen Brady’s or other photographs of the dead. Newspapers and periodicals could not yet reproduce photographs but could publish only engravings derived from them, like the many Harper’s Weekly illustrations included in this book.
 Maude Morrow Brown Manuscript, z/0907.000/S, Mississippi Department of Archives and History, Jackson, Miss.; on nineteenth-century science and the changed meaning of death, see Adam Phillips, Darwin’s Worms: On Life Stories and Death Stories (New York: Basic Books, 2000).