Barry’s Blog # 121: Driving Dixie Down, Part One of Two

Na na na nana na, nana na na na nana na na…

Why does  The Night They Drove Old Dixie Down continue to move us over 50 years after The Band first recorded it?

The fact that so many people continue to debate its meaning online (see links here, here, here and here) is a mirror of America’s ongoing uncertainty about the motives of the Civil War’s opposing sides, of its resolution and of its meaning for our time. In other words, the war (and the Viet Nam war during which The Night was composed) is still not over.

Music critic Ralph Gleason wrote:

Nothing I have read…has brought home the overwhelming human sense of history that this song does. The only thing I can relate it to at all is ‘The Red Badge of Courage’. It’s a remarkable song, the rhythmic structure, the voice of Levon (Helms) and the bass line with the drum accents and then the heavy close harmony of Levon, Richard and Rick in the theme, make it seem impossible that this isn’t some traditional material handed down from father to son straight from that winter of 1865 to today. It has that ring of truth and the whole aura of authenticity.

Even though the lyrics might play a bit loose with the truth, we’re talking about emotional authenticity. And for this reason, The Night has always been particularly challenging for progressive people, because it forces us to consider the internal experience of someone most of us would have considered an enemy. It forces us into a confrontation between our politics and our innate empathy for those who suffer.

In a mere three verses, the song evokes a fundamental aspect of American myth, with all its complexity and ambiguity, the war of brother against brother. And that story in turn directs us to a similar conflict within every soul. Every American is – or should be – struggling with the paradox of identity, between our national ideals and the realities of our actual behavior in the world.

But it condenses its tragic nature into the story of one Confederate veteran, Virgil Caine, who makes no claim for anyone else, a man who is clearly too poor to have ever owned slaves. Indeed, the song never mentions race, slavery, state’s rights or the issue of secession. He simply wants us to understand, writes Greil Marcus, “…that the war has cost him everything he has.”

It is hard for me to comprehend how any Northerner, raised on a very different war than Virgil Caine’s, could listen to this song without finding himself changed. You can’t get out from under the singer’s truth – not the whole truth, simply his truth – and the little autobiography closes the gap between us. The performance leaves behind a feeling that for all our oppositions, every American still shares this old event; because to this day, none of us has escaped its impact. What we share is an ability to respond to a story like this one.

In the first verse we learn:

 Virgil Caine is my name and I served on the Danville train

Til Stoneman’s cavalry came and tore up the tracks again

In the winter of ’65 we were hungry, just barely alive

By May the 10th Richmond had fell, it was a night I remember oh so well.

Chorus:

 The night they drove old Dixie down and all the bells were ringing

The night they drove old Dixie down and all the people were singing

They went, Na nana…

Caine remembers the winter of 1865, close to the end of the war, when his unit unsuccessfully attempted to stop Union General Stoneman’s scorched earth strategy of destroying all crops and resources (tore up the tracks again) that might have enabled the Confederacy to defend its capital. Historian Bruce Catton writes:

(Ulysses S.) Grant’s instructions were grimly specific. He wanted the rich farmlands so thoroughly despoiled that the place could no longer support a Confederate army; he told (General Phillip) Sheridan to devastate the whole area so thoroughly that a crow flying across the Valley would have to carry its own rations…Few campaigns in the war aroused more bitterness than this one.

David Powell writes:

Even though Stoneman, on the surface, may appear to be just a footnote in the history of the Civil War, in that part of the U.S. where the borders of Tennessee, North Carolina & Virginia meet, his name lives in infamy. The exploits of his plundering cavalry troops in the last days of a defeated Confederacy are still a part of local legend.

The siege of Richmond lasted ten months. Before retreating on April 2nd, the Confederate Army set much of the city on fire to deny Union troops any usable resources. The overcrowded civilian population was starving. (May 10 marked the capture of President Jefferson Davis.)

richmond-virginia

Can we – are we willing to – imagine the suffering? Does it matter that these people had supported a cruel and unjust system? Does it matter that Americans then and now often prefer not to experience grief but rather to turn it into denial, resentment and racialized victimization?

The Confederate retreat

A full assessment of that moment must include the African American voice. Garland White was chaplain to the 28th Indiana Colored Volunteers, the first Federal soldiers to enter the burning city:

A vast multitude assembled on Broad Street, and I was aroused amid the shouts of ten thousand voices, and proclaimed for the first time in that city freedom to all mankind. After which the doors of all the slave pens were thrown open, and thousands came out shouting and praising God, and Father, or Master Abe, as they termed him…We made a grand parade through most of the principal streets of the city, beginning at Jeff Davis’s mansion, and it appeared to me that all the colored people in the world had collected in that city for that purpose…The excitement at this period was unabated, the tumbling of walls, the bursting of shells, could be heard in all directions, dead bodies being found, rebel prisoners being brought in, starving women and children begging…I was with them, and am still with them, and am willing to stay with them until freedom is proclaimed throughout the world.

But suffering is suffering. Back with his wife in Tennessee, Virgil Caine is not concerned with retribution or punishment. He merely asks us to know his despair.

That despair, however, is set within a mythic theme: The Lost Cause. For generations after the war, white Southerners, in an extended but highly selective memory, mourned the destruction of a noble, refined, chivalrous “way of life.” The myth explained their military defeat with a story that only the North’s massive numerical and industrial force could overwhelm the South’s superior military skill, gallantry and courage. The myth, of course, does not care to examine the underlying causes of the war. That’s one reason why it still retains such emotional resiliency.

It had, claimed this myth, not been a fair fight. It had, however, been a four-year slaughter that expressed a different and much older narrative. The armies, predicting the far greater destruction to come in 1914, were enacting the old myth of the sacrifice of the children. As I write in Chapter Eight of my book Madness at the Gates of the City, the Myth of American Innocence:

War became impersonal and industrialized, with the objective of maximizing the killing. But even though technology had changed things irrevocably, tactics didn’t change; old men sent young men marching in closed ranks against massed cannonry and repeating rifles. Six hundred thousand died and 500,000 were wounded, in a country of thirty million. One-fifth of the South’s adult white male population perished.

A hundred and fifty years later, we wonder why several hundred thousand dirt-poor whites who couldn’t afford to own slaves defended this cause so savagely. We must conclude that they fought not to save slavery (which was against their own economic interests), but to perpetuate white privilege. It was all they had.

We could also ask why the descendants of these people continue to vote against their own economic interests, and we have to conclude, as I did here, that the fear of losing their white privilege remains their primary motivation. We could also ask whether the South actually won the war.

The song, however, says nothing of these things. To Virgil’s credit, we can assume that his primary motivation had been simply to defend his family. And he had been unsuccessful. The South was the only American region to ever undergo occupation by an enemy power. Below the glorious myth of the Lost Cause, there remained a deep sense of crushing, humiliating defeat, followed by the Reconstruction period, during which, in many cases, Black men actually governed white men.

Robertson (a Canadian and a Native American) writes of his first visits to the South in the late 1950s – when local White people feared that once again a beautiful system might be disrupted, this time by the Civil Rights movement:

I remember that a quite common expression would be, “Well don’t worry, the South’s gonna rise again.” At one point when I heard it I thought it was kind of a funny statement and then I heard it another time and I was really touched by it. I thought, “God, because I keep hearing this, there’s pain here, there is a sadness here.”

Second Verse:

 Back with my wife in Tennessee when one day she called to me

`Virgil, quick come see, there goes Robert E. Lee’

Now I don’t mind choppin’ wood and I don’t care if the money’s no good

You take what you need and leave the rest, but they should never have taken the very best.

There is deliberate ambiguity here. Does his wife see the fabled General Lee himself riding by their Tennessee farm – or is the steamboat “Robert E. Lee” passing by on the river? It really depends on which record you hear. On The Band’s final recording of the song (the film The Last Waltz), Levon Helm seems to be adding a “the” in front of the General’s name:

In any event, Virgil seems to have a brief, final glimpse or memory of the man who personified the cause, the officer he once would have died for. But the memory soon fades, and he is left with the grim reality of having to chop wood (probably for someone else) for a living, because his Confederate dollars are worthless.

But the vision of the great man has stimulated something else. Exactly whom is Virgil addressing when he laments, “You take what you need and leave the rest”? The Northern soldiers and carpetbaggers? A generalized “you”? Himself? I don’t think so. I think that he’s addressing General Lee and all of his generation on both sides, all of the politicians, industrialists, plantation owners, clergy, newspapermen and anyone else among the  fathers who sat comfortably in their armchairs as their sons marched into the furious cannonades at Gettysburg, where over fifty thousand were killed or injured in three days.

He is addressing the great God Kronos, who heard a prophesy that one of his sons would overthrow him and attempted to eat them all to prevent that from happening.

“…They should never have taken the very best,” wails Virgil, thinking undoubtedly of his brother who will die in the third verse. What Virgil doesn’t understand, however, is that the point, the very essence of human sacrifice is in fact to offer up the very best of the younger generations to the infinite hunger of the gods of the new order. How else to justify the madness of history but through such sacrifice: It must have been worth it! Look what we gave up!

Read Part Two of here.

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