Second Edition—Revised and Enlarged.
ANGELS
OF THE
BATTLEFIELD.
A History of the Labors of the Catholic Sisterhoods in
the Late Civil War.
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BY GEORGE BARTON.
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... 1898 ...
THE CATHOLIC ART PUBLISHING COMPANY.
PHILADELPHIA, PA.

Entered according to Act of Congress, in the
year 1897

By George Barton, Philadelphia, Pa.,

In the office of the Librarian of Congress, at
Washington, D. C.

AUTHOR’S PREFACE.
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The object of this volume is to present in as consecutive and comprehensive form as possible the history of the Catholic Sisterhoods in the late Civil War. Many books have been written on the work of other women in this war, but, aside from fugitive newspaper paragraphs, nothing has ever been published concerning the self-sacrificing labors of these Sisterhoods. Whatever may have been the cause of this neglect or indifference, it is evident that the time has arrived to fill this important gap in the literature of the war.

“The Sisters,” to quote an army chaplain, “do not have reunions or camp-fires to keep alive the memories of the most bloody lustrum in our history, but their war stories are as heroic, and far more edifying, than many the veterans tell.”

That genuine humility so characteristic of the Sisters has made the collection of the necessary data for this work very difficult. Most of the stories embodied in the pages that follow have been gathered by personal interviews, through examinations of various archives and records, and by an extensive correspondence with Government officials, veterans of the war and the superiors of convents and communities. It is impossible to enumerate all those who have aided in the work, but the writer desires to thank especially the Sisters to whom he is indebted for the chapters relating to the Sisters of Mercy who were with the Irish Brigade in the West, and to the Sisters of St. Joseph who were at Camp Curtin, in Harrisburg, Pa.

While the author has not hesitated to avail himself of every possible source of information, it is only fair to say that the great bulk of the material that goes to make up the volume has been drawn from entirely original sources, and is presented in printed form for the first time. In order to form a basis for the work all of the obtainable literature bearing upon the civil conflict was examined in a thorough and exhaustive manner. It is no exaggeration to say that nearly one thousand volumes bearing upon the “late unpleasantness” were searched with the hope of finding some data bearing upon the saintly work of the Sisterhoods. The books of reference included the more important histories of the war; the memoirs and recollections of the leading generals of both the Union and Confederate armies; the debates in Congress, the lives of the founders of the several religious orders; the histories of the Church and of the Sisterhoods, and a score of miscellaneous works too numerous to name in a preface. The official records and correspondence of the war, issued by authority of Congress, under the supervision and at the expense of the government, consists, in itself, of more than one hundred bulky volumes.

The return from this immense crop of literature, so far as the Sisters were concerned, was ridiculously small. It did not begin to be commensurate with the amount of time, labor and patience involved in the research. A rare letter or document, and the occasional mention of a Sister in the reports to the War Department constituted the sum total. The oft-quoted hunt for the needle in the haystack furnishes the only adequate comparison of the work in this instance. The Generals and the officials who had the direction of the awful struggle were, in the main, too busily engaged in making history to pause long enough to mention the modest hands that bound up their wounds, soothed their fevered brows and performed those other acts of faith and charity that seem to belong essentially, not to the weaker but to the gentler sex.

In addition to this, the files of the secular and religious newspapers, from 1860 to 1865, were minutely examined and the results carefully collated. Magazines and other periodicals, including the illustrated weeklies of the time, were also searched. The material thus evolved while more promising than in the case of the histories and books of the war was not entirely satisfactory. The paragraphs were not only meagre and disconnected, but the dates and places were uncertain and at times unreliable. But where these newspaper stories could not be utilized, they were useful in furnishing clues upon which complete stories were afterwards built.

The general reader may not be deeply interested in these details concerning the making of the book, but they are given for the purpose of emphasizing the care and industry involved in the compilation and production of the work. Through it all there has been a conscientious effort to avoid political, sectional or religious controversy. In short, the desire has been to present a modest picture of the grand work done by the Sisters for Humanity.

Of course, there has been no intention of presenting a history, or even a sketch, of the war itself and the merest thread of its events has been introduced solely for the purpose of making the narrative of the Sisters as connected as the scattered data permitted. The aim has been constantly to present facts in an impartial manner. How far the writer has succeeded remains for the reader to judge.

The chivalrous men wearing both the Blue and the Gray, who caused American manhood and valor to be known and respected the world over, have on many occasions, and in various ways, given expression to the esteem and affection in which they hold the women who devoted their lives to the care of the sick and wounded. The ranks of the war Sisters have been gradually thinned out by death until but a handful of them remain. These survivors rest in their convent homes, tranquilly awaiting the final summons to a land where conflict is unknown. They may die, but the story of their patriotic and humane work will live as long as love for loyalty, regard for duty and admiration for self-sacrifice exist in the hearts of the American people.

G. B.

LIST OF ILLUSTRATIONS.
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TABLE OF CONTENTS.

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CHAPTER I.
THE ORDERS THAT PARTICIPATED.

One of the effects of the war. The productive force of the nation deprived by death, disease and disability of one million men. The task of caring for the sick and wounded. Four notable orders—The Sisters of Charity, Sisters of Mercy, Sisters of St. Joseph and Sisters of the Holy Cross. Their history and the discipline, experience and self-sacrifice brought to bear upon their work during the war.

On the twelfth day of April, 1861, the first shot fired upon Fort Sumter, formally inaugurated the civil war in the United States. On the ninth of April, 1865, Grant and Lee were the principals in the historic meeting at Appomattox Court House, by which hostilities were virtually terminated. The interval between those two memorable dates presents the greatest ordeal in the history of the Republic.

As a result of these four momentous years of conflict the nation was deprived by death and disease of one million men. The total number of enlisted soldiers in the Union Army during the whole of the war amounted to 2,688,523. As many of these men were mustered in twice, and as a certain percentage deserted, it is reasonable to estimate that 1,500,000 men were actively engaged in the Northern armies.

Of this number 56,000 died on the field of battle, 35,000 expired in the hospitals from the effects of wounds received in action, and 184,000 perished by disease. It is probable that those who died of disease after their discharge from the army would swell the total to 300,000. If the effects of inferior hospital service and poor sanitary arrangements are added to the other results of war, it is safe to assume that the loss of the South was greater than that of the North. But, considering the Southern loss equal to that of the North, the aggregate is 600,000. Add to this 400,000 men crippled or permanently disabled by disease, and the total subtraction from the productive force of the nation reaches the stupendous total of 1,000,000 men. These figures seem almost incredible, but they come from what, in this particular at least, must be regarded as a trustworthy source1.

The task of caring for such an army of dead and wounded was no light one. In the beginning of the war this feature of military life was conducted in an uncertain and spasmodic manner. As time wore on, it became evident that the war was not to consist of a few skirmishes, but was likely to be a protracted struggle between two bodies of determined men2. Then the necessity of a systematic sanitary and hospital service made itself apparent. As a result of the pressing needs of the hour the Sanitary Commission and the Christian Commission were organized. The meritorious nature of the work of these great charities has been made known by reports and books published since the war. The details of the good deeds of both organizations in supplying nurses and in caring for invalids generally are too well known to need repetition.

But the story of the labors of the Catholic Sisters is not so well known. To begin with, the Sisters brought to their aid in caring for the sick and wounded soldiers the experience, training and discipline of the religious bodies with which they were identified. Self-denial was a feature of their daily life, and the fact that they had taken vows of poverty, chastity and obedience peculiarly fitted them for a duty that demanded personal sacrifices almost every hour of the day and night.

From the data obtainable it appears that the members of four Catholic Sisterhoods participated in the merciful work incident to the war. These included the Sisters of Charity, the Sisters of Mercy, the Sisters of St. Joseph and the Sisters of the Holy Cross3. The soldiers, like many people in civil life, made no distinction between the orders, and to them the dark-robed angels of the battlefields were all “Sisters of Charity.”

There are now three orders of the Sisters of Charity in the United States. The “black caps,” or Mother Seton Sisters, who have establishments in New York, Cincinnati and other places; the “white caps,” or Cornette Sisters, of Emmittsburg, Md., and the Sisters of Charity, of Nazareth, Ky. There are probably 5000 members of these three orders of Sisters of Charity in this country to-day. The Nazareth community was founded in 1812 by a few pious American ladies near Nazareth, Ky., under the good Bishop David. Mother Catherine Spalding, a relative of the late Archbishop of Baltimore, and of the present Bishop of Peoria, Ill., was the first Superioress. The members of all these three branches of the Sisters of Charity did good work during the war.

The Congregation of the Sisters of Mercy was founded by Miss Catherine McAuley, in Dublin, Ireland, September 24, 1827. Seven Sisters, who came from Carlow, Ireland, established the order in the United States, locating in Pittsburg, Pa. The Sisters of the Holy Cross have a Mother House at Notre Dame, Ind., and conduct establishments in a large number of dioceses.

The Congregation of the Sisters of St. Joseph was founded in France, in 1650. In the general ruin incident to the French Revolution, near the close of the last century, the convents of the order were destroyed. The body was subsequently reorganized, and six Sisters from the Mother House at Lyon came to St. Louis in 1836, at the request of Bishop Rosati, and founded a house at Carondelet, Mo. This became the Mother House in this country. A number of independent houses of the order have since been established, notably the one at Chestnut Hill, Philadelphia.

CHAPTER II.
ARCHBISHOP HUGHES AND THE SISTERS.

The problem of how to provide the necessary nurses for both the Union and Confederate Armies. Sisters not able to volunteer without the approval of their superiors. An interesting epistle from Archbishop Hughes to Archbishop Kenrick. The New York prelate appointed by President Lincoln as a peace commissioner to France. A characteristic letter from the martyred President to the great Archbishop. Quelling the draft riots in New York city.

Very early in the war the question of providing nurses for the sick and wounded soldiers of both armies became a serious problem, not only to the civil authorities, but also to the Church officials. In every great emergency questions of this kind generally solve themselves. It proved so in this instance. The first shot had hardly been fired, the first battle fought and the first improvised hospital put into service, before volunteers from all sections of the country had placed themselves at the disposal of generals of the contending armies. These offers came both from lay women and from members of the various Sisterhoods connected with the Catholic Church in the United States. The Sisters, of course, being under certain rules and discipline, were not able to volunteer until they had obtained the consent and approval of their Superiors.

In the beginning the nurses for the armies were taken from all walks of life. While they were zealous and entered upon their work with the desire of alleviating suffering, they did not have the disposition or training necessary to carry on the work with the ease and thoroughness essential to complete success. As the war progressed and battles occurred more frequently, and the number of sick and wounded became alarmingly large, the medical directors in both the Union and Confederate armies began to recognize and appreciate the real value of the Sisters.

The following letter4, written by Archbishop Hughes, of New York, to Most Rev. Francis Patrick Kenrick, D. D., Archbishop of the See of Baltimore, shows that the subject was a live one in Church circles at that time:

To the Archbishop of Baltimore. May 9, 1861.

Most Reverend and Dear Sir:—

The Superior of the Jesuits here called upon me more than a week ago to state that their society would be prepared to furnish for spiritual necessities of the army, North and South, as many as ten chaplains, speaking all the civilized languages of Europe or America. I heard him, but did not make any reply. For myself I have sent but one chaplain with the Sixty-ninth Regiment, and to him I have already given the faculties which you had the kindness to confer upon me for such an occasion.

There is also another question growing up, and it is about nurses for the sick and wounded. Our Sisters of Mercy have volunteered after the example of their Sisters toiling in the Crimean war. I have signified to them, not harshly, that they had better mind their own affairs until their services are needed. I am now informed indirectly that the Sisters of Charity in the diocese would be willing to volunteer a force of from fifty to one hundred nurses. To this last proposition I have very strong objections. Besides, it would seem to me natural and proper that the Sisters of Charity in Emmittsburg should occupy the very honorable post of nursing the sick and wounded. But, on the other hand, Maryland is a divided community at this moment, whereas New York is understood to be all on one side. In fact, as the question now stands, Maryland is in America, for the moment, as Belgium has been the battlefield of Europe. As I mentioned several days ago, Baltimore must be destroyed or it must succumb to Northern determination.

On these several points I would like much to know what your Grace thinks and would advise.

Sincerely your devoted brother and servant in Christ.

JOHN, Archbishop of New York.

While, as the Archbishop stated in his letter, Maryland might have been a divided community, the same could not be said of the Sisters of Charity of Emmittsburg. They were united in occupying “the very honorable post of nursing the sick and wounded” on both sides of the great conflict. Soon after this the Archbishop changed some of his views regarding the Sisters, as expressed in the above letter. Both the Sisters of Charity and the Sisters of Mercy in the Diocese of New York served in the camps and the hospitals. To begin with, the Archbishop withdrew his “strong objection” to the one hundred Sisters of Charity who desired to volunteer in the early stages of the war. After that all those who were willing to undertake the humane work went into it with his blessing and best wishes.

The following letter from President Lincoln to Archbishop Hughes is of interest. It was the beginning of a warm personal friendship between two strong men—a friendship ended only by death.

Washington, D. C., October 21, 1861.

Archbishop Hughes.

Rt. Rev. Sir:—I am sure you will pardon me if, in my ignorance, I do not address you with technical correctness.

I find no law authorizing the appointment of chaplains for our hospitals, and yet the services of chaplains are more needed, perhaps, in hospitals than with the healthy soldiers in the field. With this view I have given a sort of quasi appointment (a copy of which I enclose) to each of three Protestant ministers, who have accepted and entered upon the duties.

If you perceive no objection I will thank you to give me the name or names of one or more suitable persons of the Catholic Church to whom I may with propriety tender the same service.

Many thanks for your kind and judicious letters to Governor Seward, and which he regularly allows me the pleasure and profit of perusing.

With the highest respect. Your obedient servant,

A. LINCOLN.

There are conflicting opinions regarding the propriety of the “war stand” taken by the Archbishop, but it is generally agreed that he was one of the heroic figures of war times. He had the absolute confidence of President Lincoln, and on the 21st of October, 1861, was sent abroad with Thurlow Weed on a “peace commission.” The Archbishop went to France, while Mr. Weed confined his work to England. At the same time Messrs. Mason and Slidell were in Europe on a mission in the interests of the Confederacy. The late Bishop McNierny, of Albany, then a young priest in New York City, accompanied the Archbishop to France, acting in the capacity of private secretary.

These two rival “missions” to Europe were covered with all sorts of honeyed diplomatic terms, but their real purpose was well known. Messrs. Mason and Slidell went to induce one or more of the powerful nations of the old world to throw the weight of their influence with the Southern Confederacy. The mission of the Archbishop and Mr. Weed was to prevent that result.

A letter written by Archbishop Hughes to Cardinal Barnabo, at the time of his appointment by President Lincoln, goes to show that the Archbishop accepted the mission with the very highest motives. After explaining that he had refused it once and only reconsidered his refusal at the earnest request of the President, he adds: “My mission was and is a mission of peace between France and England on the one side, and the United States on the other. The time was so brief between my visit to Washington and my departure from New York that I had no opportunity of writing to your Eminence upon the subject, or of consulting any of the other Bishops in regard to it. I made it known to the President that if I should come to Europe it would not be as a partisan of the North more than of the South; that I should represent the interests of the South as well as of the North; in short, the interests of all the United States just the same as if they had not been distracted by the present civil war. The people of the South know that I am not opposed to their interests. They have even published that in their papers, and some say that my coming to Europe is with a view to bringing about a reconciliation between the two sections of the country. But in fact no one but myself, either North or South, knows the entire object of my visit to Europe.”

Archbishop Hughes was one of the great men of his day. He was on terms of friendship with several of the Presidents who preceded Mr. Lincoln, and also enjoyed the confidence and respect of the leading statesmen of the nation. As early as 1847 he preached before Congress upon the invitation of such men as John Quincy Adams, John C. Calhoun and Thomas H. Benton. His subject was: “Christianity, the Only Source of Moral, Social and Political Regeneration.”

In July, 1863, Archbishop Hughes was instrumental in quelling the draft riots in New York City. The mob was beyond the control of the local authorities, and the Archbishop finally consented to say a few words in the interest of law and order. The venerable prelate was fast approaching his end. He was so weak at this time that he had to be conveyed to the balcony of his residence in an arm chair. He spoke briefly, and succeeded in inducing the rioters to return to their homes for the time being. It was his last public appearance, and soon after this he peacefully passed away, surrounded by friends and relatives and the ever faithful Sisters of Charity.

In the chapters that follow it is proposed to deal with the labors of the Sisters of Charity, taking up first the Cornette or Emmittsburg Sisters, then the “Sisters of Charity of Nazareth,” and finally the “black caps” or Mother Seton Sisters. The concluding chapters deal with the Sisters of Mercy, the Sisters of St. Joseph and the Sisters of the Holy Cross in the order named.

CHAPTER III.
IN AND AROUND RICHMOND.

Sisters of Charity inaugurate their labors in the Confederate Capital. St. Anne’s Military Hospital begins with three hundred patients. A zealous Sister makes her colleague prisoner in the pantry. An odor of death, and how it was caused. The Union soldier who was “shot at Manassas.” Nurses who first got “a puff and then a buff.”