Benjamin
Alexander has written a wonderful piece about General Nathan Bedford Forrest
and the South as a whole, ‘Nathan Bedford Forrest and Southern Folkways’. In it, one may see both the strengths and the
weaknesses of Southern life and Gen Forrest’s place in that life. Of the first we find this:
Four principles
govern the functioning of the Southern family: (1) A hierarchical structure as
the basic government; (2) self-sacrifice of the individual members in
fulfilling the demands of love; (3) identity of the clan that separates it from
the otherwise faceless masses: and (4) the memory of past deeds,
practices, and rituals that set standards for coming generations of the blood.
It
is a stinging rebuke to the lonely, selfish individualism practiced and
preached widely in the New South and all the States today.
Gen
Forrest is presented as the head of the Southern family, a force giving unity
to the whole:
. . . Lytle sees in Forrest the heroic
summation of nationalism and leadership; he shows both to be patriarchal and
familial and, thus, reflective of the fundamental character of the Southern
nation and the now obscure form of Confederate nationalism it represented.
By contemporary
standards, the attributes of a “clan” nation, or as Lytle has recently remarked
“a republic of families,” may be obscure or virtually inaccessible. The roots,
however, of such a political hegemony are as old as Homer and Virgil and as
relevant as the underground nationalism of contemporary Poland. Lytle reveals
in his Forrest biography how a familial nation functions when faced with a
formidable military adversary.
What separates
Lytle’s narrative from the sometimes dry reporting of military historians is
the image of a Southern “republic of families” that runs throughout and,
indeed, that unites all of Lytle’s work. In the Forrest biography the family is
concrete. “Blood brotherhood” in the connections of kin becomes a “national”
brotherhood of Southern families in Forrest’s commands during the war. Lytle
writes that Forrest’s rule “maintained the feeling that the South was a big
clan, fighting that the small man as well as the powerful might live as he
pleased.”
. . .
. . . The dynamics of Southern society were
more complex than the much publicized tradition of the planter-gentleman.
Forrest superseded this; his exploits made him into the mythic hero of a
national family. The ascendency of this kind of nationalism could preserve the
tradition of the gentleman, but without it the genteel society would become
only a hollow social convention.
Source: Alexander
But
the weaknesses must also be spoken of.
They are the result of a few major flaws, which we have written of
before in different places: The lack of
a truly acknowledged and empowered patriarch-ruler, the lack of a unifying
faith for the Southern people, the lack of a higher Church authority rooted in
holiness that transcends all other claims of earthly authority, i.e., a ghostly
(spiritual) authority to which all pledge their submission.
Lacking
such a faith and authority, we find in the War, when oneness of heart and
effort above all was needed, division. Clan
law rather than the Church was the main spring driving men’s actions:
Clan rule, as Lytle
described it “Has its feuds and other sins of pride.” And Lytle tells us that
Forrest “would pay a great price for settling his bile-he would make the South
pay a great price-for he had done the Southern cause such an injury that all
his genius would be powerless to repair it.” In the quarrel with Bragg, Forrest
assumed that his superior shared in the unwritten frontier code of honor that
would make him accept his subordinate’s rebuke in a manly fashion. Instead,
Forrest’s pointed criticism provoked a sullen resentment that led to a
determination to remove Forrest from any position of influence.
Source: Alexander
Brothers
without a father will constantly fight, as Dr Matthew Johnson has said: This is the tragic lesson of the War that was
learned only when it was too late. Gen
Forrest, because of clan bickering, was denied the headship that could have led
to Southern victory:
But by this late date
[Reconstruction--W.G.], Southern military nationalism was virtually finished,
but Forrest remained the patriarch of the clan nation. Only upon reflection was
the vital nature of this rule recognized. At Forrest’s funeral, Jefferson Davis
remarked to Governor Porter of Tennessee about his misunderstanding of the
great cavalryman: “The generals in the Southwest never appreciated Forrest
until it was too late… I was misled by them…”
Source: Alexander
Any
republic is inclined to break apart because of the self-interest such a form of
government generates in the hearts of its citizens; the Southern ‘republic of
families’ was sadly no different.
The
clan model, though good in many ways, failed to provide the cohesion needed to
guide the South through the War successfully and to preserve Southern folkways
after it ended. And a watered-down Christianity,
present in Dixie in several Protestant sects and Roman Catholic parishes, could
not provide what was lacking.
That
said, what is needed for Southern vitality is only a slight variation of these
two foundational principles. And once
again, we turn to Orthodox Serbia for a living ensample to learn from.
Serbia,
like the South, is also a folk nation, a large clan. But unlike Dixie she has retained much of her
old tradition by avoiding the mistakes the South made.
First,
rather than be a republic of families with only a figurehead patriarch of very
limited power to guide the whole, Serbia established the unquestioned authority
of a king over the nation, the king being the highest expression of patriarchy
(and tradition and law, but we digress).
Second,
rather than be satisfied with the weakened, fractured Christianity that came to
be in the West (both Roman Catholic and Protestant) with the falling away of
the Pope of Rome from the Orthodox Church in 1054, Serbia was established on
the rock of the Orthodox Faith, the Faith of the Holy Apostles. In the life of St Stephen-Simeon Nemanja (+1200)
of Serbia, the founder of the Orthodox Serbian nation, we see both of these
necessary qualities present:
11
Nemanja [8],
the initiator and beginner of eight centuries of Serbian history, was also a
great sufferer. If a great man is not a great sufferer, he is an opportunist,
like Napoleon Bonaparte. Nemanja was a three-fold sufferer: for Christ his God,
for his people, and for his soul.
Even before Nemanja, there were Serbian zhupans and saints who were sufferers. Caslav, Vojislav, and Bodin, and especially Saint John Vladimir, were all sufferers for their people [9]. Saint Prohor, Saint Joachim of Osogovo, and Saint John of Rila were all sufferers for their soul [10]. So also was the Serbian Saint Petka [11], and who knows how many sufferers there were in addition to these.
But Nemanja combined them all in himself. He was a three-fold sufferer, and a truly great sufferer. But as a result he also became a great victor and immortal.
Even before Nemanja, there were Serbian zhupans and saints who were sufferers. Caslav, Vojislav, and Bodin, and especially Saint John Vladimir, were all sufferers for their people [9]. Saint Prohor, Saint Joachim of Osogovo, and Saint John of Rila were all sufferers for their soul [10]. So also was the Serbian Saint Petka [11], and who knows how many sufferers there were in addition to these.
But Nemanja combined them all in himself. He was a three-fold sufferer, and a truly great sufferer. But as a result he also became a great victor and immortal.
12
One does not know who was
greater: Nemanja the ruler or Simeon the monk, Simeon the monk or Simeon the
myrrh-flowing, the man before death or the man after death [12].
He was several men in one man: a warrior and a statesman, a lover of his people
and a lover of God, a wealthy aristocrat and a poor ascetic, a secular man and
a saint.
Sava and Stevan, his sons and biographers, did not in the least exaggerate the rich and complex personality of their father. Deeds and facts justify any laudation of Nemanja, and do not permit words to surpass them. Only one word captures the whole Nemanja in all his aspects - Theodule - which means "servant of God".
Sava and Stevan, his sons and biographers, did not in the least exaggerate the rich and complex personality of their father. Deeds and facts justify any laudation of Nemanja, and do not permit words to surpass them. Only one word captures the whole Nemanja in all his aspects - Theodule - which means "servant of God".
13
Nemanja was a miraculous
man: he had two baptisms, two names, two callings in this life, and after death
two graves. First he was baptized a Catholic, and later after he grew up he
renounced his Latin baptism and was baptized according to the Orthodox rite [13].
As a ruler he was called Nemanja after the Biblical name Nehemiah, and later as
a monk he was called Simeon. He was a ruler and a sword-bearer, and in old age
a monk and cross-bearer. His first grave was at Hilandar Monastery [14],
the second at Studenica Monastery [15].
He was the root of the holy vine of the Nemanjic dynasty. He left behind not only blood in his descendents, but the sword and the cross as a program for serving the Lord. He was a Theodule - a servant of God - both as a sword-bearer and as a cross-bearer , as Nemanja the ruler and as Simeon the monk. And even after death, as a myrrh-flowing saint, he remained a servant of God and a helper of his people [16]. In him lies all the profound history of his dynasty as well as the ineffable destined history of the Serbian people up to the present day.
He was the root of the holy vine of the Nemanjic dynasty. He left behind not only blood in his descendents, but the sword and the cross as a program for serving the Lord. He was a Theodule - a servant of God - both as a sword-bearer and as a cross-bearer , as Nemanja the ruler and as Simeon the monk. And even after death, as a myrrh-flowing saint, he remained a servant of God and a helper of his people [16]. In him lies all the profound history of his dynasty as well as the ineffable destined history of the Serbian people up to the present day.
14
Nemanja was a lord; he was
also a captive. He waged war against brothers and non-brothers. He fought with
Orthodox and heretics. He had a traitor among his own natural brothers. Against
the Orthodox Greeks he waged war in defense of his country and his national
identity; i.e., in defense of the Serbian name, which the Greeks wanted to
drown in Hellenism because of the sameness of faith. Against the Latin and
Bogomil heresies [17]
he fought in defense of the true and pure faith.
. . .
16
All of Nemanja's struggles
and all his aims focused on his desire to unite the Serbian people and create a
single Serbian state - but not a secular people, as modern historians explain,
but a Christ-loving people, which would serve Christ, and a holy state, which
would also serve Christ.
It was all to serve Christ just as he himself served until his last breath on his reed mat at Hilandar Monastery [19]. His patriotism was an Orthodox Christian patriotism, and his state was a state that served God.
He set a seal on this fundamental concept of his by putting his sword into its sheath and by his death beneath the cross of Christ. For the sword is nothing without the cross, and the cross is ultimately victorious even without the sword. Nemanja never went to war with a mere sword without a cross, as the churches built by him to fulfill oaths testify.
It was all to serve Christ just as he himself served until his last breath on his reed mat at Hilandar Monastery [19]. His patriotism was an Orthodox Christian patriotism, and his state was a state that served God.
He set a seal on this fundamental concept of his by putting his sword into its sheath and by his death beneath the cross of Christ. For the sword is nothing without the cross, and the cross is ultimately victorious even without the sword. Nemanja never went to war with a mere sword without a cross, as the churches built by him to fulfill oaths testify.
Source: St Nikolai Velimirovich, http://www.sv-luka.org/library/ServantOfGod.html
In
1196, when Sava was 21 years of age, he received the greatest gift of his life:
his father, Stephen Nemanja, decided to abdicate the throne ofthe Kingdom of
Serbia and become a monk in Studenitsa Monastery on Mt. Radochelo in Rashka He
took the name Simeon. To replace him on the Royal Throne, the Grand Zhupan
appointed his second oldest son, Stephen, as the heir. This news thrilled Sava,
as it was for him a spiritual blessing for his many prayers, ascetic efforts
and even letters he had sent to his father urging him towards monastic life.
Along with his father, Sava's mother Anna, on the same day—the Feast of the
Annunciation, March 25, 1196—also received the monastic tonsure and was given
the name Anastasia, retiring to the Monastery ofthe Holy Virgin in Kurshumlija
near Toplica.
. . . Simeon's
"conversion" and total acceptance of the monastic life marked a
beginning once again, not only for the two saints, but perhaps more
importantly, for the entire Serbian race. By this act, Simeon, the most
powerful and influential man of the Serbian kingdom, was solidifying Serbia's
ties with the treasury of spirituality of the Holy Mountain, as well as paving
the way for all future royalty—rulers of the Kingdom of Serbia—to accept and
acknowledge Orthodoxy as the way and ultimate criterion for the total
christianization of the Serbian people. Simeon was like the Holy Byzantine
Emperor of old, Constantine the Great (+337), paving the way for Orthodoxy to
be the foundation and basis for all Serbian culture, history and civilization.
Source: Fr Daniel Rogich, http://www.kosovo.net/sava.html
Just
as important to the foundation of Serbian life was the life of St Sava, St
Simeon’s son:
17
Nemanja led his
people on general courses against two powerful forces-the pan-Hellenism of
Constantinople and the pan-theocracy of Rome. He, perhaps unconsciously,
spontaneously, and semi-consciously, only traced the path for the future of his
people.
Sava, his youngest son, had to come in order to completely clear and level that path, to crystallize the general ideas of his father and to make them work in one perfect internal organization of the Serbian people. Where the eighty year old elder Nemanja left off, the young monk Sava carried on consistently and brilliantly to the point of genius.
Sava, his youngest son, had to come in order to completely clear and level that path, to crystallize the general ideas of his father and to make them work in one perfect internal organization of the Serbian people. Where the eighty year old elder Nemanja left off, the young monk Sava carried on consistently and brilliantly to the point of genius.
. . .
20
Theodulia - service to God
- is the main charateristic of all the Serbian rulers of the vine of the
Nemanjic dynasty. "The slave of Christ God " - this is how they used
to call themselves and sign documents, beginning with Stevan Prvovencani [24]
(Steven the First-crowned) all the way to Tsar Uros [25].
And not just the Nemanjic dynasty, but rulers, princes, despots, generals and lords of other family trees would, like the descendants of Nemanja, refer to themselves and sign documents in this way; for instance Knez Lazar [26], the despot Ugljesa [27], the despot Stevan Visoki [28] (Stephen the Tall), the despot George Brankovich [29], the sultan 's wife Mara [30], the venerable Mother Angelina [31], and others too numerous to mention.
They were all slaves of Christ and of God; they were all theodules, servants of God. Thus Sava set them all on their path, Nemanja gave them all an example, and the Spirit of God strengthened them on that path.
And not just the Nemanjic dynasty, but rulers, princes, despots, generals and lords of other family trees would, like the descendants of Nemanja, refer to themselves and sign documents in this way; for instance Knez Lazar [26], the despot Ugljesa [27], the despot Stevan Visoki [28] (Stephen the Tall), the despot George Brankovich [29], the sultan 's wife Mara [30], the venerable Mother Angelina [31], and others too numerous to mention.
They were all slaves of Christ and of God; they were all theodules, servants of God. Thus Sava set them all on their path, Nemanja gave them all an example, and the Spirit of God strengthened them on that path.
Source: St Nikolai
. . . To all, he was a source of unity,
healing, wisdom, joy, and spiritual strength, uniting the various tribes of
Serbs into a cohesive nation of Orthodox believers. . . .
As
time passed, the tremendous legacy of holy leadership on the part of the great
Sava kept the Serbian people united under one flag: the royal kingdom of Serbia
which avowed Orthodoxy and the way of Christ. He was the sole person who was
responsible for the transformation of the Serbian people into a people of God.
And their allegiance to the way in which he lived was to the Serbs the only
true model and expression of religious, political and cultural life. Hence, as
in the case of every great human being who inspires generations after him to
even greater heights of civilized life, so too was it with Sava, for his ideal
motivated the people of Orthodox Serbia to become, in the thirteenth and
fourteenth centuries, one of the most resplendent kingdoms the world has ever
known. Religious life peaked as the monasteries in Serbia, the most beautiful
being based upon the Byzantine style, were crowded with monastics who led an
austere life, inspiring the Serbian people to greater heights of humility,
while also leading them to exhibit the trait they were (and are to this day)
most recognized for—hospitality. And, as mentioned, due to the astute
ecclesiastical wisdom on the part of Sava in 1219 in Nicea, the Serbian Church
was able, in 1346, to obtain her own autocephaly, i.e., her own Patriarch.
Political and economic life also flourished, following the example of the
Christ-like Sava, in the centuries following his repose in the Lord. A unity
among the Serbs, based on their adherence to Orthodoxy and maintenance of the
political ideals of their beloved St. Sava, allowed them to develop into a
Balkan power to the point that in 1346 the Serbian King Dushan the Powerful was
given the title of "Emperor of the Serbs, Greeks, Bulgars and
Albanians."
In
sum, after his death St. Sava was to the Serbs a type of ideal and measuring
rod of what it meant to be a true Serb, which is, to be fully committed to
Jesus Christ and the way of Orthodoxy. Religiously, Sava was thought of as an
equal to St. Nicholas, the ideal and standard of bishops; as a humane
politician, Sava was considered an equal to St. Constantine the Great, the
founder of the Byzantine Empire; and, as a Great Martyr later in 1595, Sava was
considered an equal to the humble St. Polycarp of Smyrna, the first Great
Martyr to be burned to death (see April 27th, Burning of the Relics of St.
Sava). Bless the Lord God! All these Christian traits and attainments manifested
in one person! During the two centuries following his death, the person of St.
Sava became the brightest star ever known to the Serbs, inspiring them to a way
of life which succeeding generations have as yet been unable to recapture or
match.
Source: Fr Daniel
More
specifically, though, what did Sts Simeon and Sava give to Serbia that the
South lacks?
The
first is a spiritual center which imparts light and life to the nation:
The
most wonderful element in the legacy of the monks Sava and Simeon—son and
father—was their joint effort to bring to the Serbian nation a spiritual center
in which prayer and committed Christian life would be the eternal flame and
vigil lamp guiding the Serbian people to the Kingdom of God. This eternal torch
and divine light was Hilandar Monastery.
Source: Fr Daniel
Hilandar
on Mt Athos is foremost for Serbia, but Studenitsa, built by St Stephen-Simeon,
within the Serbian fatherland itself is also very important in Serbia’s life,
as we shall see.
Aside
from a unifying spiritual center, Sts Simeon and Sava gave to Serbia a holiness
that would be able to heal the divisions that rose up from time to time, a
holiness that even the kings would yield to, and which the South sorely needed
during the War to keep Forrest, Bragg, and others from hurting the cause by
fighting with one another rather than the Yankees:
When Sava entered his native land
in 1204, he unfortunately found the country just as Simeon had informed him in
his dream—in total disarray. The Serbian state was split in two. By secret
negotiations with Hungary and Pope Innocent III, Vukan, the eldest of the three
brothers, who was bitter over the appointment of his younger brother Stephen as
heir to the throne, was able to amass troops and capture Zeta; he then was set
to launch a campaign against Rashka, King Stephen's portion of the divided
kingdom. This civil war was only a microcosm of a larger conflict instigated by
the West—that is, the hostilities initiated by the Great Crusades of the Latin
church. In 1204, the soldiers of the Fourth Crusade captured Constantinople and
much of the territory of Byzantium, including the Holy Mountain. In 1205, the
Holy Mountain was officially placed under the authority and jurisdiction of a
Roman Catholic bishop. It is believed that this occurrence was the most
influential factor in Sava's decision to return to Serbia. Hence, the Saint
returned home with his work cut out for him.
When he returned, Sava brought
with him the medicine to heal the entire situation: the relics of his father,
the Grand Zhupan and saint, Stephen Nemanja-Simeon the Myrrh-bearer and
co-founder of Hilandar. Upon entering Studenitsa Monastery, St. Simeon's
foundational monastery, Sava invited his two brothers to a proper and rightful Memorial
Service for their father. As the casket was opened, before their eyes the body
of their father was found to be sweet-smelling, exuding a fragrant oil and
myrrh, warm and aglow, looking very much alive, as if he were only restfully
sleeping. This act of veneration of their father was the first step in healing
the fraternal schism between Vukan and King Stephen. Shortly thereafter, the
civil war was halted and a peace agreement was drawn up, once again restoring
the kingdom of Serbia as it was under the reign of the great King Stephen
Nemanja-St. Simeon the Myrrh-bearer. In discussions with his reunited brothers,
Sava also designed plans for an immediate, systematic and far-reaching
missionary program to save the Orthodox soul of the Serbian people. Studenitsa
Monastery, with St. Simeon's relics making it a national shrine, was chosen as
the outreach station for all activities. St. Sava wrote the Monastery's
Typikon, which strengthened Studenitsa's monastic life.
As newly elected abbot of
Studenitsa, Archimandrite Sava personally went on several missions throughout
the territories, preaching and teaching the Word of God in the churches as well
as renewing and creating monasteries, building many churches, opening
iconography schools, and in general establishing and confirming the populace in
the Orthodox faith. Sava was concerned not only with the spiritual welfare of
the kingdom, but also with the material condition of the people, as he
constantly advised his two older brothers, especially King Stephen, on how to
better feed, clothe and administer the people. It is believed that through the
monasteries in Serbia at this time, Sava was able to put the kingdom's economy
in order by raising to the highest level the production of food, wine, honey,
fish, vegetables and livestock, not only sustaining the monastics but also
benefitting thousands of Serbs: pilgrims, visitors, and especially the sick and
aged. Truly St. Sava carried out and actualized the great commandment of
Christ: Thou shalt love the Lord thy God with all thy heart, and with all thy
soul, and with all thy strength, and with all thy mind; and thy neighbor as
thyself. These missionary efforts were for Sava, as always, ascetic exercises
allowing him to be more fully immersed in the eternal grace, love and beauty of
the Holy Spirit of God. These acts demonstrated his tremendous love for his
people. . . .
Source: Fr Daniel
There
is an icon that expresses deep truths about Serbia’s life (found at https://en.wikipedia.org/wiki/Stefan_Nemanja):
And
a note that explains its meaning:
On the cover is a copy of
a 15th century icon from Hilandar Monastery on the Holy Mountain of Athos. It
portrays two of the greatest saints in the history of the Serbian Orthodox
Church - St. Sava, the Enlightener and first Archbishop of the Serbian people,
and St. Symeon his father, who, after having ruled Serbia for years as the
great Stevan Nemanja, abdicated his throne (symbolized by the crowns at the
feet) and embraced the monastic life with the name Symeon. Together they built
Hilandar Monastery (center), long considered the hearth of Serbian
spirituality. The book in St Sava's hand symbolizes his work in religious
education and spiritual enlightenment. The scroll in Church Slavonic held in St
Symeon's hand is his testament to his descendants and to future generations. It
reads: "My beloved children, magnify the Lord together with me"
- as true servants of God.
Source for note: http://www.sv-luka.org/library/ServantOfGod.html
We
see in this icon, then, the beauty of the Orthodox Serbian folk nation: her foundation in the Orthodox Church, the
stable and respected authority of the patriarch-king, the spiritual center of
Serbia (Chilandar), and the presence of a holiness that binds all the nation together,
which rises far above politics and is therefore able to help guide it and
counter its bad ingoadings (the healing of feuds, etc.).
It
is an icon that needs to be multiplied throughout the South.
Dixie
has something resembling those first two, but not the latter two. She cannot be sullen and stubborn and say
that she has everything she needs in her own tradition. It is not true; her present situation is
proof enough of this. In all four she
has much work to do. But thanks be to
God that she does have some good traditions to begin building with. With God’s help, through the prayers of the
holy saints and angels like Sts Simeon and Sava, the South can establish the
kind of Christian patriarchal nation that was foreshadowed in men like Gens
Forrest, Lee, Lytle, Davidson, and others throughout the fore-War and after-War
South.
Picture
of Chilandar, from http://www.kosovo.net/sava.html
Picture
of part of Studenitsa, from https://en.wikipedia.org/wiki/Studenica_Monastery
--
Holy
Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!
Anathema
to the Union!
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