My Generation

by William Styron

  –OLD-TIME NEGRO SONG

  My native state of Virginia is, of course, more than ordinarily conscious of its past, even for the South. When I was learning my lessons in the mid-1930s at a grammar school on the banks of the James River, one of the required texts was a history of Virginia—a book I can recall far more vividly than any history of the United States or of Europe I studied at a later time. It was in this work that I first encountered the name Nat Turner. The reference to Nat was brief; as a matter of fact, I do not think it unlikely that it was the very brevity of the allusion—amounting almost to a quality of haste—which captured my attention and stung my curiosity. I can no longer quote the passage exactly, but I remember that it went something like this: “In 1831, a fanatical Negro slave named Nat Turner led a terrible insurrection in Southampton County, murdering many white people. The insurrection was immediately put down, and for their cruel deeds Nat Turner and most of the other Negroes involved in the rebellion were hanged.” Give or take a few harsh adjectives, this was all the information on Nat Turner supplied by that forgotten historian, who hustled on to matters of greater consequence.

  I must have first read this passage when I was ten or eleven years old. At that time my home was not far from Southampton County, where the rebellion took place, in a section of the Virginia Tidewater which is generally considered part of the Black Belt because of the predominance of Negroes in the population. (When I speak of the South and Southerners here, I speak of this South, where Deep South attitudes prevail; it would include parts of Maryland and East Texas.) My boyhood experience was the typically ambivalent one of most native Southerners, for whom the Negro is simultaneously taken for granted and as an object of unending concern. On the one hand, Negroes are simply a part of the landscape, an unexceptional feature of the local scenery, yet as central to its character as the pinewoods and sawmills and mule teams and sleepy river estuaries that give such color and tone to the Southern geography. Unnoticed by white people, the Negroes blend with the land and somehow melt and fade into it, so that only when one reflects upon their possible absence, some magical disappearance, does one realize how unimaginable this absence would be: it would be easier to visualize a South without trees, without any people, without life at all. Thus, at the same time, ignored by white people, Negroes impinge upon their collective subconscious to such a degree that it may be rightly said that they become the focus of an incessant preoccupation, somewhat like a monstrous, recurring dream populated by identical faces wearing expressions of inquietude and vague reproach. “Southern whites cannot walk, talk, sing, conceive of laws or justice, think of sex, love, the family, or freedom without responding to the presence of Negroes.” The words are those of Ralph Ellison, and, of course, he is right.

  Yet there are many Souths, and the experience of each Southerner is modified by the subtlest conditions of self and family and environment and God knows what else, and I have wondered if it has ever properly been taken into account how various this response to the presence of the Negroes can be. I cannot tell how typical my own awareness of Negroes was, for instance, as I grew up near my birthplace—a small seaside city about equally divided between black and white. My feelings seem to have been confused and blurred, tinged with sentimentality, colored by a great deal of folklore, and wobbling always between a patronizing affection, fostered by my elders, and downright hostility. Most importantly, my feelings were completely uninformed by that intimate knowledge of black people which Southerners claim as their special patent; indeed, they were based upon an almost total ignorance.

  For one thing, from the standpoint of attitudes toward race, my upbringing was hardly unusual: it derived from the simple conviction that Negroes were in every respect inferior to white people and should be made to stay in their proper order in the scheme of things. At the same time, by certain Southern standards my family was enlightened: although my mother taught me firmly that the use of “lady” instead of “woman” in referring to a Negro female was quite improper, she writhed at the sight of the extremes of Negro poverty and would certainly have thrashed me had she ever heard me use the word “nigger.” Yet outside the confines of family, in the lower-middle-class school world I inhabited every day, this was a word I commonly used. School segregation, which was an ordinary fact of life for me, is devastatingly effective in accomplishing something that it was only peripherally designed to do: it prevents the awareness even of the existence of another race. Thus, whatever hostility I bore toward the Negroes was based almost entirely upon hearsay.

  And so the word “nigger,” which like all my schoolmates I uttered so freely and so often, had even then an idle and listless ring. How could that dull epithet carry meaning and conviction when it was applied to a people so diligently isolated from us that they barely existed except as shadows which came daily to labor in the kitchen, to haul away garbage, to rake up leaves? An unremarked paradox of Southern life is that its racial animosity is really grounded not upon friction and propinquity, but upon an almost complete lack of contact. Surrounded by a sea of Negroes, I cannot recall more than once—and then briefly, when I was five or six—ever having played with a Negro child, or ever having spoken to a Negro, except in trifling talk with the cook, or in some forlorn and crippled conversation with a dotty old grandfather angling for hardshell crabs on a lonesome Sunday afternoon many years ago. Nor was I by any means uniquely sheltered. Whatever knowledge I gained in my youth about Negroes I gained from a distance, as if I had been watching actors in an all-black puppet show.

  —

  Such an experience has made me distrust any easy generalizations about the South, whether they are made by white sociologists or Negro playwrights, Southern politicians or Northern editors. I have come to understand at least as much about the Negro after having lived in the North. One of the most egregious of the Southern myths—one in this case propagated solely by Southerners—is that of the Southern white's boast that he “knows” the Negro. Certainly in many rural areas of the South the cultural climate has been such as to allow a mutual understanding, and even a kind of intimacy, to spring up between the races, at least in some individual instances. But my own boyhood surroundings, which were semi-urban (I suppose suburban is the best description, though the green little village on the city's outskirts where I grew up was a far cry from Levittown), and which have become the youthful environment for vast numbers of Southerners, tended almost totally to preclude any contact between black and white, especially when that contact was so sedulously proscribed by law.

  Yet if white Southerners cannot “know” the Negro, it is for this very reason that the entire sexual myth needs to be reexamined. Surely a certain amount of sexual tension between the races does continue to exist, and the Southern white man's fear of sexual aggression on the part of the Negro male is still too evident to be ignored. But the nature of the growth of the urban, modern South has been such as to impose ever more effective walls between the races. While it cannot be denied that slavery times produced an enormous amount of interbreeding (with all of its totalitarianism, this was a free-for-all atmosphere far less self-conscious about carnal mingling than the Jim Crow era which began in the 1890s) and while even now there must logically take place occasional sexual contacts between the races—especially in rural areas where a degree of casual familiarity has always obtained—the monolithic nature of segregation has raised such an effective barrier between whites and Negroes that it is impossible not to believe that theories involving a perpetual sexual “tension” have been badly inflated. Nor is it possible to feel that a desire to taste forbidden fruit has ever really caused this barrier to be breached. From the standpoint of the Negro, there is indifference or uncomplicated fear; from that of the white—segregation, the law, and, finally, indifference too. When I was growing up, the older boys might crack wan jokes about visiting the Negro whorehouse street (patronized entirely, I later discovered, by Negroes plus a few Scandinavian sailors), but to my knowledge none of them
ever really went there. Like Negroes in general, Negro girls were to white men phantoms, shadows. To assume that anything more than a rare and sporadic intimacy on any level has existed in the modern South between whites and Negroes is simply to deny, with a truly willful contempt for logic, the monstrous effectiveness of that apartheid which has been the Southern way of life for almost three quarters of a century.

  I have lingered on this matter only to try to underline a truth about Southern life which has been too often taken for granted, and which has therefore been overlooked or misinterpreted. Most Southern white people cannot know or touch black people and this is because of the deadly intimidation of a universal law. Certainly one feels the presence of this gulf even in the work of a writer as supremely knowledgeable about the South as William Faulkner, who confessed a hesitancy about attempting to “think Negro,” and whose Negro characters, as marvelously portrayed as most of them are, seem nevertheless to be meticulously observed rather than lived. Thus, in The Sound and the Fury, Faulkner's magnificent Dilsey comes richly alive, yet in retrospect one feels this is a result of countless mornings, hours, days Faulkner had spent watching and listening to old Negro servants, and not because Dilsey herself is a being created from a sense of withinness: at the last moment Faulkner draws back, and it is no mere happenstance that Dilsey, alone among the four central figures from whose points of view the story is told, is seen from the outside rather than from that intensely “inner” vantage point, the interior monologue.

  Innumerable white Southerners have grown up as free of knowledge of the Negro character and soul as a person whose background is rural Wisconsin or Maine. Yet, of course, there is a difference, and it is a profound one, defining the white Southerner's attitudes and causing him to be, for better or for worse, whatever it is he is to be. For the Negro is there. And he is there in a way he never is in the North, no matter how great his numbers. In the South he is a perpetual and immutable part of history itself, a piece of the vast fabric so integral and necessary that without him the fabric dissolves; his voice, his black or brown face passing on a city street, the sound of his cry rising from a wagonload of flowers, his numberless procession down dusty country roads, the neat white church he has built in some pine grove with its air of grace and benison and tranquillity, his silhouette behind a mule team far off in some spring field, the wail of his blues blaring from some jukebox in a backwoods roadhouse, the sad wet faces of nursemaids and cooks waiting in the evening at city bus stops in pouring rain—the Negro is always there.

  No wonder then, as Ellison says, the white Southerner can do virtually nothing without responding to the presence of Negroes. No wonder the white man so often grows cranky, fanciful, freakish, loony, violent: how else respond to a paradox which requires, with the full majesty of law behind it, that he deny the very reality of a people whose multitude approaches and often exceeds his own; that he disclaim the existence of those whose human presence has marked every acre of the land, every hamlet and crossroad and city and town, and whose humanity, however inflexibly denied, is daily evidenced to him like a heartbeat in loyalty and wickedness, madness and hilarity and mayhem and pride and love? The Negro may feel that it is too late to be known, and that the desire to know him reeks of outrageous condescension. But to break down the old law, to come to know the Negro, has become the moral imperative of every white Southerner.

  II

  I suspect that my search for Nat Turner, my own private attempt as a novelist to re-create and bring alive that dim and prodigious black man, has been at least a partial fulfillment of this mandate, although the problem has long since resolved itself into an artistic one—which is as it should be. In the late 1940s, having finished college in North Carolina and come to New York, I found myself again haunted by that name I had first seen in the Virginia history textbook. I had learned something more of Southern history since then, and I had become fascinated by the subject of Negro slavery. One of the most striking aspects of the institution is the fact that in the two hundred and fifty years of its existence in America, it was singularly free of organized uprisings, plots, and rebellions. (It is curious that as recently as the late 1940s, scholarly insights were lagging, and I could only have suspected then what has since been made convincing by such historians as Frank Tannenbaum and Stanley Elkins:*1 that American Negro slavery, unique in its psychological oppressiveness—the worst the world has ever known—was simply so despotic and emasculating as to render organized revolt next to impossible.) There were three exceptions: a conspiracy by the slave Gabriel Prosser and his followers near Richmond in the year 1800, the plot betrayed, the conspirators hanged; a similar conspiracy in 1822, in Charleston, South Carolina, led by a free Negro named Denmark Vesey, who also was betrayed before he could carry out his plans, and who was executed along with other members of the plot.

  The last exception, of course, was Nat Turner, and he alone in the entire annals of American slavery—alone among all those “many thousand gone”—achieved a kind of triumph.

  Even today, many otherwise well-informed people have never heard the name Nat Turner, and there are several plausible reasons for such an ignorance. One of these, of course, is that the study of our history—and not alone in the South—has been tendentious in the extreme and has often avoided even an allusion to a figure like Nat, who inconveniently disturbs our notion of a slave system which, though morally wrong, was conducted with such charity and restraint that any organized act of insurrectory and murderous violence would be unthinkable. But a general ignorance about Nat Turner is even more understandable in view of the fact that so little is left of the actual record. Southampton County, which even now is off the beaten track, was at that period the remotest backwater imaginable. The relativity of time allows us elastic definitions: 1831 was yesterday. Yet the year 1831, in the presidency of Andrew Jackson, lay in the very dawn of our modern history, three years before a railroad ever touched the soil of Virginia, a full fifteen years before the use of the telegraph. The rebellion itself was of such a cataclysmic nature as practically to guarantee confusion of the news, distortion, wild rumors, lies, and, finally, great areas of darkness and suppression; all of these have contributed to Nat's obscurity.

  As for the contemporary documents themselves, only one survives: “The Confessions of Nat Turner,” a brief pamphlet of some five thousand words, transcribed from Nat's lips as he awaited trial, by a somewhat enigmatic lawyer named Thomas Gray, who published the “Confessions” in Baltimore and then vanished from sight. There are several discrepancies in Gray's transcript but it was taken down in haste, and in all major respects it seems completely honest and reliable. Those few newspaper accounts of the time, from Richmond and Norfolk, are sketchy, remote, filled with conjecture, and are thus virtually worthless. The existing county court records of Southampton remain brief and unilluminating, dull lists, a dry catalogue of names in fading ink: the white people slain, the Negroes tried and transported south, or acquitted, or convicted and hanged.

  Roughly seventy years after the rebellion (in 1900, which by coincidence was the year Virginia formally adopted its first Jim Crow laws), the single scholarly book ever to be written on the affair was published—The Southampton Insurrection, by a Johns Hopkins Ph.D. candidate named William S. Drewry, who was an unreconstructed Virginian of decidedly pro-slavery leanings and a man so quaintly committed to the ancien régime that, in the midst of a description of the ghastliest part of the uprising, he was able to reflect that “slavery in Virginia was not such to arouse rebellion, but was an institution which nourished the strongest affection and piety in slave and owner, as well as moral qualities worthy of any age of civilization.” For Drewry, Nat Turner was some sort of inexplicable aberration, like a man from Mars. Drewry was close enough to the event in time, however, to be able to interview quite a few of the survivors, and since he also possessed a bloodthirsty relish for detail, it was possible for him to reconstruct the chronology of the insurrection with what appears to
be considerable accuracy. Drewry's book (it is of course long out of print) and Nat's “Confessions” remain the only significant sources about the insurrection. Of Nat himself, his background and early years, very little can be known. This is not disadvantageous to a novelist, since it allows him to speculate—with a freedom not accorded the historian—upon all the intermingled miseries, ambitions, frustrations, hopes, rages, and desires which caused this extraordinary black man to rise up out of those early mists of our history and strike down his oppressors with a fury of retribution unequaled before or since.

  —

  He was born in 1800, which would have made him at the time of the insurrection thirty-one years old—exactly the age of so many great revolutionaries at the decisive moment of their insurgency: Martin Luther,*2 Robespierre, Danton, Fidel Castro. Thomas Gray, in a footnote to the “Confessions,” describes him as having the “true Negro face” (an offhand way of forestalling an assumption that he might have possessed any white blood), and he adds that “for natural intelligence and quickness of apprehension he is surpassed by few men I have ever seen”—a lofty tribute indeed at that inflammatory instant, with antebellum racism at its most hysteric pitch. Although little is known for certain of Nat's childhood and youth, there can be no doubt that he was very precocious and that he not only learned to read and write with ease—an illustrious achievement in itself, when learning to read and write was forbidden to Negroes by law—but at an early age acquired a knowledge of astronomy, and later on experimented in making paper and gunpowder. (The resemblance here to the knowledge of the ancient Chinese is almost too odd to be true, but I can find no reason to doubt it.)

  The early decades of the nineteenth century were years of declining prosperity for the Virginia Tidewater, largely because of the ruination of the land through greedy cultivation of tobacco—a crop which had gradually disappeared from the region, causing the breakup of many of the big old plantations and the development of subsistence farming on small holdings. It was in these surroundings—a flat pastoral land of modest farms and even more modest homesteads, where it was rare to find a white man prosperous enough to own more than half a dozen Negroes, and where two or three slaves to a family was the general rule—that Nat was born and brought up, and in these surroundings he prepared himself for the apocalyptic role he was to play in history. Because of the failing economic conditions it was not remarkable that Nat was purchased and sold several times by various owners (in a sense, he was fortunate in not having been sold off to the deadly cotton and rice plantations of South Carolina and Georgia, which was the lot of many Virginia Negroes of the period); and although we do not know much about any of these masters, the evidence does not appear to be that Nat was ill-treated, and in fact one of these owners (Samuel Turner, brother of the man whose property Nat was born) developed so strong a paternal feeling for the boy and such regard for Nat's abilities that he took the fateful step of encouraging him in the beginnings of an education.