My Generation (12 page)

As he spoke I had been gazing out of the window, and now suddenly something caught my eye—something familiar, a brief flickering passage of a distant outline, a silhouette against the sun-splashed woods—and I asked the sheriff to stop the car. He did, and as we backed up slowly through a cloud of dust I recognized a house standing perhaps a quarter of a mile off the road, from this distance only a lopsided oblong sheltered by an enormous oak, but the whole tableau—the house and the glorious hovering tree and the stretch of woods beyond—so familiar to me that it might have been some home I passed every day. And of course now as recognition came flooding back I knew whose house it was. For in
The Southampton Insurrection
, the indefatigable Drewry had included many photographs—amateurish, doubtless taken by himself, and suffering from the fuzzy offset reproduction of 1900. But they were clear enough to provide an unmistakable guide to the dwellings in question, and now as I again consulted the book I could see that this house—the monumental oak above it grown scant inches, it seemed, in sixty years—was the one referred to by Drewry as having belonged to Mrs. Catherine Whitehead. From this distance, in the soft clear light of a spring afternoon, it seemed most tranquil, but few houses have come to know such a multitude of violent deaths. There in the late afternoon of Monday, August 22, Nat Turner and his band had appeared, and they set upon and killed “Mrs. Catherine Whitehead, son Richard, and four daughters, and grandchild.”

The approach to the house was by a rutted lane long ago abandoned and overgrown with lush weeds, which made a soft, crushed, rasping sound as we rolled over them. Dogwood, white and pink, grew on either side of the lane, quite wild and wanton in lovely pastel splashes. Not far from the house
a pole fence interrupted our way; the sheriff stopped the car and we got out and stood there for a moment, looking at the place. It was quiet and still—so quiet that the sudden chant of a mockingbird in the woods was almost frightening—and we realized then that no one lived in the house. Scoured by weather, paintless, worn down to the wintry gray of bone and with all the old mortar gone from between the timbers, it stood alone and desolate above its blasted, sagging front porch, the ancient door ajar like an open wound. Although never a manor house, it had once been a spacious and comfortable country home; now in near-ruin it sagged, finished, a shell, possessing only the most fragile profile of itself. As we drew closer still, we could see that the entire house, from its upper story to the cellar, was filled with thousands of shucked ears of corn—feed for the malevolent-looking razorback pigs which suddenly appeared in a tribe at the edge of the house, eyeing us, grunting. Mr. Seward sent them scampering with a shied stick and a farmer's sharp “Whoo!” I looked up at the house, trying to recollect its particular role in Nat's destiny, and then I remembered.

There was something baffling, secret, irrational about Nat's own participation in the uprising. He was unable to kill. Time and time again in his confession one discovers him saying (in an offhand tone; one must dig for the implications): “I could not give the death blow, the hatchet glanced from his head,” or, “I struck her several blows over the head, but I was unable to kill her, as the sword was dull….” It is too much to believe, over and over again: the glancing hatchet, the dull sword. It smacks rather, as in
Hamlet
, of rationalization, ghastly fear, an access of guilt, a shrinking from violence, and fatal irresolution. Alone here at this house, turned now into a huge corncrib around which pigs rooted and snorted in the silence of a spring afternoon, here alone was Nat finally able—or was he forced?—to commit a murder, and this upon a girl of eighteen named Margaret Whitehead, described by Drewry in terms perhaps not so romantic or far-fetched, after all, as “the belle of the county.” The scene is apocalyptic—afternoon bedlam in wild harsh sunlight and August heat.

I returned to commence the work of death, but those whom I left had not been idle; all the family were already murdered but Mrs. Whitehead and her daughter Margaret. As I came around the door I saw Will pulling Mrs. Whitehead out of the house and at the step he nearly severed
her head from her body with his axe. Miss Margaret, when I discovered her, had concealed herself in the corner formed by the projection of the cellar cap from the house; on my approach she fled into the field but was soon overtaken and after repeated blows with a sword, I killed her by a blow on the head with a fence rail.

It is Nat's only murder. Why, from this point on, does the momentum of the uprising diminish, the drive and tension sag? Why, from this moment in the “Confessions,” does one sense in Nat something dispirited, listless, as if all life and juice had been drained from him, so that never again through the course of the rebellion is he even on the scene when a murder is committed? What happened to Nat in this place? Did he discover his humanity here, or did he lose it?

I lifted myself up into the house, clambering through a doorway without steps, pushing myself over the crumbling sill. The house had a faint yeasty fragrance, like flat beer. Dust from the mountains of corn lay everywhere in the deserted rooms, years and decades of dust, dust an inch thick in some places, lying in a fine gray powder like sooty fallen snow. Off in some room amid the piles of corn I could hear a delicate scrabbling and a plaintive squeaking of mice. Again it was very still, the shadow of the prodigious old oak casting a dark pattern of leaves, checkered with bright sunlight, aslant through the gaping door. As in those chilling lines of Emily Dickinson, even this lustrous and golden day seemed to find its only resonance in the memory, and perhaps a premonition, of death.

This quiet Dust was Gentlemen and Ladies,

And Lads and Girls;

Was laughter and ability and sighing,

And frocks and curls.

Outside, the sheriff was calling in on his car radio, his voice blurred and indistinct; then the return call from the county seat, loud, a dozen incomprehensible words in an uproar of static. Suddenly it was quiet again, the only sound my father's soft voice as he chatted with Mr. Seward.

I leaned against the rotting frame of the door, gazing out past the great tree and into that far meadow where Nat had brought down and slain Miss Margaret Whitehead. For an instant, in the silence, I thought I could hear a
mad rustle of taffeta, and rushing feet, and a shrill girlish piping of terror; then that day and this day seemed to meet and melt together, becoming almost one, and for a long moment indistinguishable.

[
Harper's
, April 1965. Written for a special issue titled “The South Today,” assembled by Willie Morris. The issue included contributions from C. Vann Woodward, Louis E. Lomax, Walker Percy, Whitney Young, LeRoi Jones, Louis Rubin, Arna Bontemps, and Robert Coles.]

“T
here is a saying among the Negroes in Harlem,” James Baldwin said recently, “to the effect that if you have a white Southerner for a friend, you've got a friend for life. But if you've got a white Northerner for a friend, watch out. Because he just might be the kind of friend who decides to move out when you move in.” This is a sentiment which may be beguiling to a Southerner, yet the fact does remain that a Southern “liberal” and his Northern counterpart are two distinct species of cat. Certainly the Southerner of good will who lives in the North, as I do, is often confronted with some taxing circumstances. There was the phone call a number of years ago in the distant epoch before the present “Negro revolt,” and the cautious interrogation from my dinner hostess of the evening: a Negro was going to be present—as a Southerner, did I mind? If I wished to stay away, she would surely understand. Or much later, when Prince Edward County in Virginia closed its schools, the deafening and indignant lady, a television luminary, who demanded that “we” drop bombs on “those crackers down there.” (She got the state wrong, Virginians may be snobs but they are not crackers; nonetheless, she was proposing that “we” bomb my own kith and kin.) Or quite recently, a review in
The New Yorker
of Calder Willingham's
Eternal Fire
, a remarkably fine novel about the South which the reviewer, Whitney Balliett, praised extravagantly without knowing exactly why he was doing so, charging that the book was the definitive satire on Southern writing
(though the book is funny, it is anything but satire, being too close to the bone of reality), and polishing off Faulkner, Welty, Warren, et al., with the assertion that Southern fiction in general, in which the Negroes had served so faithfully as “a resident Greek chorus,” had now terminated its usefulness.
¹
It is of course not important what this particular reviewer thinks, but the buried animus is characteristic and thus worth spelling out: white Southern writers, because they are white and Southern, cannot be expected to write about Negroes without condescension, or with understanding or fidelity or love. Unfortunately, this is a point of view which, by an extension of logic, tends to regard all white Southerners as bigots, and it is an attitude which one might find even more ugly than it is were it prompted by malice rather than ignorant self-righteousness, or a suffocating and provincial innocence. Nor is its corollary any less tiresome: to show that you really love Negroes, smoke pot and dig the right kind of jazz.

A tradition of liberalism has of course existed honorably in the South and is as much a part of its history as is its right-wing fanaticism and violence. The South in the nineteenth century had produced liberals of staunch fiber—the Louisiana novelist George W. Cable is a notable example—but less well known than the thread of liberalism woven into the fabric of Southern history is the fact that the South has also produced its flaming radicals. Lewis Harvie Blair was one of these. Born in Richmond in 1834, Blair came from a distinguished family which numbered among its antecedents a host of well-known theologians, college presidents, editors, generals, and even a presidential aspirant or two. After serving as a cavalry officer in the Confederate army, Blair returned to Richmond, established a fortune through the manufacture of shoes and in real estate, and then in 1889, at the contemplative age of fifty-five, and while comfortably installed in his mansion on East Grace Street, wrote a flabbergasting book called
Prosperity in the South Dependent on the Elevation of the Negro
. It received almost no attention in its time, but now, bearing the title
A Southern Prophecy
, it has been resurrected by Professor C. Vann Woodward, who has also provided an introduction that is a model of clarity and insight. Certainly, in view of the time and place it was written,
A Southern Prophecy
is one of the most amazing and powerful exhortations ever written by an American.

The original title of the book is somewhat deceptive. As Woodward points out, it was perhaps inevitable that Blair should adopt a hard-boiled tone, appealing to Southerners to regard the plight of the Negro in terms of
their own economic self-interest. Nevertheless, Blair was unable really to conceal his intense humanitarian concern and moral passion; the sense of an abiding indignation over injustice is on every page and helps give the work its continuing vitality. It was the Rotarian-style boosterism of the famous editor Henry Grady of Atlanta—whose gospel of the New South included white supremacy and the permanent degradation of the Negro masses—that provided the source of Blair's initial wrath. The New South propaganda, as Blair saw it—the vision of great and glittering cities springing from the wreckage of the Civil War—was the sheerest humbug. Look rather to the “real South,” he insisted: this was a land of crushing poverty for “the six million Negroes who are in the depths of indigence…the hundreds of miles of poor country with its unpainted and dilapidated homesteads…” This was the reality behind the garish fantasy, and it would remain just that—a fantasy—until the entire South attained a single goal: total equality for the Negro, economic and social. Some of Blair's chapter headings may convey a sense of the scope of the work, and also a touch of Blair's own cranky intransigence:

If Highest Caste will not Elevate, Must Crush Lowest Caste to Powder—Race Prejudice must be Mollified and Obligated—Prejudice Mark of Inferiority—Courts of Justice must be Impartial to All Colors—Why Negroes do not Enjoy Such Impartiality

Negro not a Competent Voter; neither are Millions of White Voters; but Ballot Absolutely Essential to his Freedom—Ruin of the Commonwealth that Degrades its Citizens—Tyranny Destroys the State and Demoralizes the Citizens—Southerners cannot Escape the Demoralizing Effects of Tyranny

The Abandonment of Separate Schools—The Necessity Thereof and Why—It Doubles Basis for Schools—Separate Schools a Public Proclamation of Caste

Other Things we must Do—the Negroes should be Allowed Free Admission to All Hotels, Theatres, Churches, and Official Receptions—Why Negroes should not be restricted to Places for Negroes

“Let us put ourselves in the Negro's place,” wrote Blair. “Let us feel when passing good hotels there is no admission here; we dare not go in lest we be kicked out; when entering a theater to be told to go up in the top gallery;
when entering an imposing church to be told rudely: no place in God's house for you…would not we have our pride cut to the quick? Can we expect the ignorant, degraded, poverty-ridden Negro to rise with such burdens resting upon him, and if he sees no prospect of the burden's lifting?” Although it was the South that received the full force of Blair's implacable anger, the North was not spared, and in a stern, avuncular epilogue he said:

For the North to clear its skirts of the charge of hypocrisy, it must change its own treatment of the Negro; for until it says, Follow my example instead of doing as I exhort, the seed it sows may be good, but it will fall upon hard and stony soil….Put your own Negroes in the way of supporting themselves with comfort, throw open all the avenues of life to them, encourage them to enter freely therein, relieve them of the dangers and the dread of being robbed, beaten, and imposed upon by ruthless white neighbors; in short, elevate them to the full stature of citizenship, and then you can appeal with hope of success to your white Southern brethren; but until you do these things, your purest, most unselfish efforts will be looked upon with suspicion….

The year 1889 was, of course, too late for anyone—North or South—to heed Blair's prophecy. Few people cared, anyway. All the momentum of history had gathered its bleak and gigantic power, and within the decade the horrid night of Jim Crowism had settled in. There is a sad sequel to the story of Lewis Blair. Some years before his death in 1916 he suffered the occupational disease of radicals—recantation—and in his private papers disavowed almost everything he had expressed with such conviction years before. But it hardly seems to matter now, for the force and urgency still throb through these pages, reminding us that such passion is not bound by geography or time but remains, quite simply, the passion that binds us together as men. And the final words of certainty seem even more apocalyptic now than at the moment when this splendid Confederate wrote them, seventy-five years ago: “The battle will be long and obstinate, with many difficulties, delays, and dangers….We older ones will not see that day, but our grandchildren will, for the light of coming day already irradiates the eastern sky.”

[
New York Review of Books
, April 2, 1964.]