his death.
But music was the city's greatest gift and particular genius: the blues of W. C. Handy's Beale Street, the soul of Stax Records, and a certain interracial sound stew that a redneck wizard named Sam Phillips cooked up in a tiny studio on Union Avenue, less than a hundred yards from where Forrest lay buried. At its essence, the music of Memphis was about the fecund intermingling of black and white. Elvis Presley, coaxed and prodded by Phillips, found a way to transmute the raw sound of Beale Street into something that would resonate across the world. The stars, white and black, who had passed through the studios and nightclubs of Memphis were as numerous as they were legendary: not just Elvis, but Rufus Thomas, Johnny Cash, B. B. King, Albert King, Carl Perkins, Ike Turner, Jerry Lee Lewis, Carla Thomas, Isaac Hayes, Roy Orbison, Muddy Waters, Howlin' Wolf, Otis Redding, John Lee Hooker, Memphis Minnie, Memphis Slim. The phantom-like Robert Johnson, perhaps the greatest of the Delta bluesmen, lived in and around Memphis much of his short, tragic life. It could be argued that over the decades, Memphis's musical ferment had done more to integrate the country than a hundred pieces of legislation.
In a way, cotton was at the center of the ferment, for cotton had spawned the blues, and cotton had built the city that gave the blues its first wider expression. But there was no mistaking the fact that most black folks in Memphis were good and done with cotton, and they hated most everything about the hairy prickly shrub that had so long enslaved them. Certainly not many black people were to be found on the banks of the river on that May night in 1967, awaiting the arrival of the Royal Barge.
THE SKIES OVER Arkansas ripened to a final brilliant red before closing into darkness. It seemed as though the sun had literally buried itself in cotton fields. An orchestra played strains of Vivaldi, and the heavens crackled with fireworks.
Then, from under the bridge, the dazzling vessel slipped into view, with the crowds gasping in wonder. At first it was just a burst of bright light, a diaphanous vision floating out on the currents. As it drew nearer to the harbor, the ravishing details began to emerge. The barge was the size of a football field, with a giant art deco cotton boll rising over the sparkling set. Egyptian motifs were woven into the decorations--pyramids, sphinxes, hieroglyphics: the Old South meets the land of the pharaohs.
Seated on their thrones high up in the towering boll were King Joseph and Queen Blanche, 1967's monarchs, wearing their crowns, holding their scepters. As always, they'd been chosen in secret, by some obscure protocol known only to the Mystic Society of the Memphi. As always, he was an older man, a business potentate, while she was a nubile paragon of Southern pulchritude, college aged and presumably a virgin. They were blindingly white people, in blindingly white clothes, sitting high in their resplendent perch. In unison, they cupped their gloved hands and gave the crowds tiny swiveling waves, as if to say,
More than a hundred people made up the royal court, all posed together on the barge like the largest wedding party ever assembled. There were the duchesses, the counts, the pages, the princesses and their tuxedoed escorts. There were the young girls, who curtsied with labored formality and attended the train of Her Majesty's gown. There were the weevils, the masked green jesters28 whose identities were unknown. On one side of the Royal Barge stood the Ladies of the Realm--belles from plantation towns all over the Mississippi Delta. On the other side were the Ladies-in-Waiting--belles from the city, from good families, and of marriageable age.
The court moved about the barge in a carefully choreographed promenade. Everyone was smiling, bowing, waving, beaming. 'Don't get wise with me,' the king warned, 'or I'll have you all beheaded.' When the music reached a fever pitch, King Joseph and Queen Blanche rose and took a bow. All along the bluff, the seventy-five thousand loyal subjects erupted in thunderous cheers: Hail, King Cotton and His Queen!
Then, in a swirl of lights, the court began to parade off the stage, and off the barge, and onto the old cobblestones, the royals closely guarded by uniformed young men dressed as Confederate colonels. Like Peabody ducks, the revelers strutted down a long red carpet to a waiting convoy of Cadillac convertibles and were whisked away to the first parties of the season.
2 
GOING FOR BROKE
SIX MONTHS LATER, in November 1967, Martin Luther King Jr. found himself in Frogmore, in the swampy Low Country of South Carolina not far from Hilton Head, where his civil rights organization, the Southern Christian Leadership Conference, was having its annual conclave. King had decided to use the retreat as a platform to announce a bold new direction for the SCLC. With nearly a hundred staffers, board members, and volunteers in attendance, he would unveil an ambitious turn in the organization's focus. It would be controversial, radical, revolutionary in scope.
King had decided that late next spring--the spring of 1968--he would return to the Washington Mall, the site of his triumphant 'I have a dream' speech. Only this time, he envisioned something much more confrontational than an afternoon of soaring oratory. Instead, he would bring an army of poor people from all around the country--not just African-Americans, but indigents from various Indian tribes, whites from Appalachia, Chicanos, Puerto Ricans, Eskimos, Pacific islanders from the U.S. territories. They would camp out on the Mall for weeks, living in a vast shantytown at the foot of the monuments. They would paralyze the city. They would tie up traffic. They would hold daily sit-ins in the halls of government. They would occupy the nation's capital and refuse to leave until their demands were met. It would be an act of civil disobedience on a scale never witnessed before. The only precedent that King could come up with was the Bonus Marchers, the World War I veterans who descended on Washington in the summer of 1932 to claim their promised benefits.
King had been moving in this direction for years, but his thinking had really crystallized over the summer, after the horrific riots in Detroit and Newark led him to believe that America--its structures and its practices, its very
America, he believed, was now a sick society in need of 'radical moral surgery.' It had become arrogant, selfish, more interested in things than in people. Washington was moving forward with its disastrous war in Southeast Asia while pursuing Cold War policies that seemed to be taking the world to the brink of nuclear annihilation. 'My own government,'30 he said, has become 'the greatest purveyor of violence in the world today.'
The specter of mass riots was a symptom of a larger disease within the body politic, he said. Consumed by Vietnam, the space race, and other expensive military-industrial projects, the government was unwilling to confront the appalling conditions in the ghettos of America. This lack of compassion was shortsighted, he felt, for if something wasn't done immediately, there would be more riots next summer--much more destructive riots. King genuinely feared the country might slip into a race war that would lead, ultimately, to a right-wing takeover and a kind of fascist police state.
Some of the root problems had to do with capitalism itself, he argued. For years, King had been accused of being a secret Communist, which was flatly untrue, but for several years he
King's vision for a poor people's descent on Washington had grown out of months of soul-searching, and a summer he spent living in a tenement in one of Chicago's worst slums. He'd been thinking closely and intensely about poverty--its origins, solutions, and effects. He viewed the new campaign as an alternative to riots, a last chance for nonviolence. His Poor People's Army would demand that the government initiate a kind of Marshall Plan to attack poverty in America--programs for mass job creation, health care, better schools, and a guaranteed minimum income for every person in the land.
