My Generation

by William Styron

  The atmosphere of the time and place was fundamentalist and devout to a passionate degree, and at some time during his twenties Nat, who had always been a godly person—“never owning a dollar, never uttering an oath, never drinking intoxicating liquors, and never committing a theft”—became a Baptist preacher. Compared to the Deep South, Virginia slave life was not so rigorous; Nat must have been given considerable latitude and found many opportunities to preach and exhort the Negroes. His gifts for preaching, for prophecy, and his own magnetism seem to have been so extraordinary that he grew into a rather celebrated figure among the Negroes of the county, his influence even extending to the whites, one of whom—a poor, half-cracked overseer named Brantley—he converted to the faith and baptized in a millpond in the sight of a multitude of the curious, both black and white. (After this no one would have anything to do with Brantley, and he left the county in disgrace.)

  At about this time Nat began to withdraw into himself, fasting and praying, spending long hours in the woods or in the swamp, where he communed with the Spirit and where there came over him, urgently now, intimations that he was being prepared for some great purpose. His fanaticism grew in intensity, and during these lonely vigils in the forest he began to see apparitions:

  I saw white spirits and black spirits engaged in battle, and the sun was darkened; the thunder rolled in the heavens and blood flowed in streams….I wondered greatly at these miracles, and prayed to be informed of a certainty of the meaning thereof; and shortly afterwards, while laboring in the fields, I discovered drops of blood on the corn as though it were dew from heaven. For as the blood of Christ had been shed on this earth, and had ascended to heaven for the salvation of sinners, it was now returning to earth again in the form of dew….On the twelfth day of May, 1828, I heard a loud noise in the heavens, and the Spirit instantly appeared to me and said the Serpent was loosened, and Christ had laid down the yoke he had borne for the sins of men, and that I should take it on and fight against the Serpent, for the time was fast approaching when the first should be last and the last should be first….

  Like all revolutions, that of Nat Turner underwent many worrisome hesitations, false starts, procrastinations, delays (with appropriate irony, Independence Day 1830 had been one of the original dates selected, but Nat fell sick and the moment was put off again); finally, however, on the night of Sunday, August 21, 1831, Nat, together with five other Negroes in whom he had placed his confidence and trust, assembled in the woods near the home of his owner of the time, a carriage maker named Joseph Travis, and commenced to carry out a plan of total annihilation. The penultimate goal was the capture of the county seat, then called Jerusalem (a connotation certainly not lost on Nat, who, with the words of the prophets roaring in his ears, must have felt like Gideon himself before the extermination of the Midianites); there were guns and ammunition in Jerusalem, and with these captured it was then Nat's purpose to sweep thirty miles eastward, gathering black recruits on the way until the Great Dismal Swamp was reached—a snake-filled and gloomy fastness in which, Nat believed, with probable justification, only Negroes could survive and no white man's army could penetrate. The immediate objective, however, was the destruction of every white man, woman, and child on the ten-mile route to Jerusalem; no one was to be spared; tender infancy and feeble old age alike were to perish by the axe and the sword. The command, of course, was that of God Almighty, through the voice of His prophet Ezekiel: Son of Man, prophesy and say, Thus saith the Lord; Say, a sword, a sword is sharpened, and also furbished: it is sharpened to make a sore slaughter…Slay utterly old and young, both maids, and little children, and women….It was a scheme so wild and daring that it could only have been the product of the most wretched desperation and frustrate misery of soul; and of course it was doomed to catastrophe not only for whites but for Negroes—and for black men in ways which from the vantage point of history now seem almost unthinkable.

  —

  They did their job rapidly and with merciless and methodical determination. Beginning at the home of Travis—where five people, including a six-month-old infant, were slain in their beds—they marched from house to house on an eastward route, pillaging, murdering, sparing no one. Lacking guns—at least to begin with—they employed axes, hatchets, and swords as their tools of destruction, and swift decapitation was their usual method of dispatch. (It is interesting that the Negroes did not resort to torture, nor were they ever accused of rape. Nat's attitude toward sex was Christian and high-minded, and he had said: “We will not do to their women what they have done to ours.”)

  On through the first day they marched, across the hot August fields, gaining guns and ammunition, horses, and a number of willing recruits. That the insurrection was not purely racial but perhaps obscurely pre-Marxist may be seen in the fact that a number of dwellings belonging to poor white people were pointedly passed by. At midday on Monday their force had more than tripled, to the number of nineteen, and nearly thirty white people lay dead. By this time the alarm had been sounded throughout the county, and while the momentum of the insurgent band was considerable, many of the whites had fled in panic to the woods, and some of the farmers had begun to resist, setting up barricades from which they could fire back at Nat's forces. Furthermore, quite a few of the rebels had broken into the brandy cellars of the houses they had attacked and had gotten roaring drunk—an eventuality Nat had feared and had warned against. Nevertheless, the Negroes—augmented now by forty more volunteers—pressed on toward Jerusalem, continuing the attack into the next night and all through the following day, when at last obstinate resistance by the aroused whites and the appearance of a mounted force of militia troops (also, it must be suspected, continued attrition by the apple brandy) caused the rebels to be dispersed, only a mile or so from Jerusalem.

  Almost every one of the Negroes was rounded up and brought to trial—a legalistic nicety characteristic of a time in which it was necessary for one to determine whether his slave, property, after all, worth eight or nine hundred dollars, was really guilty and deserving of the gallows. Nat disappeared immediately after the insurrection and hid in the woods for over two months, when near-starvation and the onset of autumnal cold drove him from his cave and forced him to surrender to a lone farmer with a shotgun. Then he, too, was brought to trial in Jerusalem—early in November 1831—for fomenting a rebellion in which sixty white people had perished.

  —

  The immediate consequences of the insurrection were exceedingly grim. The killing of so many white people was in itself an act of futility. It has never been determined with any accuracy how many black people, not connected with the rebellion, were slain at the hands of rampaging bands of white men who swarmed all over Southampton in the week following the uprising, seeking reprisal and vengeance. A contemporary estimate by a Richmond newspaper, which deplored this retaliation, put the number at close to two hundred Negroes, many of them free, and many of them tortured in ways unimaginably horrible. But even more important was the effect that Nat Turner's insurrection had upon the institution of slavery at large. News of the revolt spread among Southern whites with great speed: the impossible, the unspeakable had at last taken place after two hundred years of the ministrations of sweet old mammies and softly murmured “Yassuh's” and docile compliance—and a shock wave of anguish and terror ran through the entire South. If such a nightmarish calamity happened there, would it not happen here—here in Tennessee, in Augusta, in Vicksburg, in these bayous of Louisiana? Had Nat lived to see the consequences of his rebellion, surely it would have been for him the cruelest irony that his bold and desperate bid for liberty had caused only the most tyrannical new controls to be imposed upon Negroes everywhere—the establishment of patrols, further restrictions upon movement, education, assembly, and the beginning of other severe and crippling restraints which persisted throughout the slaveholding states until the Civil War. Virginia had been edging close to emancipation, and it seems reasonable to believe that the example of
Nat's rebellion, stampeding many moderates in the legislature into a conviction that the Negroes could not be safely freed, was a decisive factor in the ultimate victory of the pro-slavery forces. Had Virginia, with its enormous prestige among the states, emancipated its slaves, the effect upon our history would be awesome to contemplate.

  Nat brought cold, paralyzing fear to the South, a fear that never departed. If white men had sown the wind with chattel slavery, in Nat Turner they had reaped the whirlwind for white and black alike.

  Nat was executed, along with sixteen other Negroes who had figured large in the insurrection. Most of the others were transported south, to the steaming fields of rice and cotton. On November 11, 1831, Nat was hanged from a live-oak tree in the town square of Jerusalem. He went to his death with great dignity and courage. “The bodies of those executed,” wrote Drewry, “with one exception, were buried in a decent and becoming manner. That of Nat Turner was delivered to the doctors, who skinned it and made grease of the flesh.”

  III

  Not long ago, in the spring of the year, when I was visiting my family in Virginia, I decided to go down for the day to Southampton County, which is a drive of an hour or so by car from the town where I was born and raised. Nat Turner was of course the reason for this trip, although I had nothing particular or urgent in mind. What research it was possible to do on the event I had long since done. The Southampton court records, I had already been reliably informed, would prove unrewarding. It was not a question, then, of digging out more facts, but simply a matter of wanting to savor the mood and atmosphere of a landscape I had not seen for quite a few years, since the times when as a boy I used to pass through Southampton on the way to my father's family home in North Carolina. I thought also that there might be a chance of visiting some of the historic sites connected with the insurrection, and even of retracing part of the route of the uprising through the help of one of those handsomely produced guidebooks for which the Association for the Preservation of Virginia Antiquities is famous—guides indispensable for a trip to such Old Dominion shrines as Jamestown and Appomattox and Monticello. I became even more eager to go when one of my in-laws put me in touch by telephone with a cousin of his. This man, whom I shall call Dan Seward, lived near Franklin, the main town of Southampton, and he assured me in those broad cheery Southern tones which are like a warm embrace—and which, after long years in the chill North, are to me always so familiar, reminiscent, and therefore so unsettling, sweet, and curiously painful—that he would like nothing better than to aid me in my exploration in whatever way he could.

  —

  Dan Seward is a farmer and prosperous grower of peanuts in a prosperous agricultural region where the peanut is the unquestioned monarch. A combination of sandy loam soil and a long growing season has made Southampton ideal for the cultivation of peanuts; over 30,000 acres are planted annually, and the crop is processed and marketed in Franklin—a thriving little town of 7,000 people—or in Suffolk and Portsmouth, where it is rendered into Planters cooking oil and stock feed and Skippy peanut butter. There are other moneymaking crops—corn and soybeans and cotton. The county is at the northernmost edge of the Cotton Belt, and thirty years ago cotton was a major source of income. Cotton has declined in importance but the average yield per acre is still among the highest in the South, and the single gin left in the county in the little village of Drewryville processes each year several thousand bales, which are trucked to market down in North Carolina. Lumbering is also very profitable, owing mainly to an abundance of the loblolly pines valuable in the production of craft wood pulp; and the Union Bag–Camp Paper Company's plant on the Blackwater River in Franklin is a huge enterprise employing over 1,600 people. But it is peanuts—the harvested vines in autumn piled up mile after mile in dumpy brown stacks like hay—that have brought money to Southampton, and a sheen of prosperity that can be seen in the freshly painted farmhouses along the monotonously flat state highway which leads into Franklin, and the new-model Dodges and Buicks parked slantwise against the curb of some crossroads hamlet, and the gaudy, eye-catching signs that advise the wisdom of a bank savings account for all those surplus funds.

  The county has very much the look of the New South about it, with its airport and its shiny new motels, its insistent billboards advertising space for industrial sites, the sprinkling of housing developments with television antennas gleaming from every rooftop, its supermarkets and shopping centers and its flavor of go-getting commercialism. This is the New South, where agriculture still prevails but has joined in a vigorous union with industry, so that even the peanut when it goes to market is ground up in some rumbling engine of commerce and becomes metamorphosed into wood stain or soap or cattle feed. The Negroes, too, have partaken of this abundance—some of it, at least—for they own television sets also, and if not new-model Buicks (the Southern white man's strictures against Negro ostentation remain intimidating), then decent late-model used Fords; while in the streets of Franklin the Negro women shopping seemed on the day of my visit very proud and well-dressed compared to the shabby, stooped figures I recalled from the Depression years when I was a boy. It would certainly appear that Negroes deserve some of this abundance, if only because they make up so large a part of the workforce. Since Nat Turner's day the balance of population in Southampton—almost 60 percent Negro—has hardly altered by a hair.

  “I don't know anywhere that a Negro is treated better than around here,” Mr. Seward was saying to the three of us, on the spring morning I visited him with my wife and my father. “You take your average person from up North, he just doesn't know the Negro like we do. Now, for instance, I have a Negro who's worked for me for years, name of Ernest. He knows if he breaks his arm—like he did a while ago, fell off a tractor—he knows he can come to me and I'll see that he's taken care of, hospital expenses and all, and I'll take care of him and his family while he's unable to work, right on down the line. I don't ask him to pay back a cent, either, that's for sure. We have a wonderful relationship, that Negro and myself. By God, I'd die for that Negro and he knows it, and he'd do the same for me. But Ernest doesn't want to sit down at my table, here in this house, and have supper with me—and he wouldn't want me in his house. And Ernest's got kids like I do, and he doesn't want them to go to school with my Bobby, any more than Bobby wants to go to school with his kids. It works both ways. People up North don't seem to be able to understand a simple fact like that.”

  Mr. Seward was a solidly fleshed, somewhat rangy, big-shouldered man in his early forties with an open, cheerful manner which surely did nothing to betray the friendliness with which he had spoken on the telephone. He had greeted us—total strangers, really—with an animation and uncomplicated good will that would have shamed an Eskimo; and for a moment I realized that after years amid the granite outcroppings of New England, I had forgotten that this was the passionate, generous, outgoing nature of the South, no artificial display but a social gesture as natural as breathing.

  —

  Mr. Seward had just finished rebuilding his farmhouse on the outskirts of town, and he had shown us around with a pride I found understandable: there was a sparkling electric kitchen worthy of an advertisement in Life magazine, some handsome modern furniture, and several downstairs rooms paneled beautifully in the prodigal and lustrous hardwood of the region. It was altogether a fine, tasteful house, resembling more one of the prettier medium-priced homes in the Long Island suburbs than the house one might contemplate for a Tidewater farmer. Upstairs, we had inspected his son Bobby's room, a kid's room with books like Pinocchio and The Black Arrow and The Swiss Family Robinson, and here there was a huge paper banner spread across one entire wall with the crayon inscription: “Two…four…six…eight! We Don’t Want to Integrate!” It was a sign which so overwhelmingly dominated the room that it could not help provoking comment, and it was this that eventually had led to Mr. Seward's reflections about knowing Negroes.

  There might have been something vaguely defensive in
his remarks but not a trace of hostility. His tone was matter-of-fact and good-natured, and he pronounced the word “Negro” as “nigra,” which most Southerners do with utter naturalness while intending no disrespect whatsoever, in fact quite the opposite—the mean epithet, of course, is “nigger.” I had the feeling that Mr. Seward had begun amiably to regard us as sympathetic but ill-informed outsiders, non-Southern, despite his knowledge of my Tidewater background and my father's own accent, which is thick as grits. Moreover, the fact that I had admitted to having lived in the North for fifteen years caused me, I fear, to appear alien in his eyes, déraciné, especially when my acculturation to Northern ways has made me adopt the long “e” and say “Negro.” The racial misery, at any rate, is within inches of driving us mad: how can I explain that with all my silent disagreement with Mr. Seward's paternalism, I knew that when he said, “By God, I'd die for that Negro,” he meant it?