Without turning his head, he saw, out of the tail of his eye, Gilbert on the threshold, a plate of hot waffles in hand, and Tom at his heels bearing a pitcher of fresh water. My father reached out a deliberate hand for a slice of bread from a plate near his elbow.
“All that I have to say, my daughter” (his speech as deliberate as his hand, and every syllable sharp and clear), “is that we are prepared for them, come when and how they may.”
A perceptible shiver, as when one catches breath after an electric shock, ran around the table. All felt that he had thrown down the gauntlet, and was ready to take the consequences. My heart leaped up as an elastic bough from the weight that had bowed it to the earth. It was no effort after that to be gay. I told stories of my country sojourn, retailed the humors of the visit to our old neighborhood, mimicking this and that rustic, telling of comical sayings of the colored people who pressed me with queries as to town life—in short, unbottled a store of fun and gossip that lasted until bedtime. Then, as I told my correspondent, I went to bed and slept the sleep of youth, health, and an easy mind.
And this because he who never lied to me had said that he was “prepared” for the assassins, come when they might.
A week later, when the fireless smoke had vanished quite from the horizon, and we dared jest at the “scare,” I asked my mother what arsenal my father had had in reserve that he could speak so confidently of preparation for midnight attack and domestic treachery.
“Nothing more formidable than a carving-knife,” she answered, merrily, “and courage that has always served him in the hour of peril. He was not alarmed. I believe he would face a hundred negroes with no other weapon than his bare hands.”
I am often asked why, if our family servants were really and warmly attached to us, we should have let the “bugbear” poison our pleasures and haunt our midnight visions. To the present hour I am conscious of a peculiar stricture of the heart that stops my breath for a second, at the sudden blast of a hunter’s horn in the country. Before I was eight years old I had heard the tale of Gabriel’s projected insurrection, and of the bloodier outbreak of murderous fury led by Nat Turner, the petted favorite of a trusting master. Heard that the signal of attack in both cases was to be “a trumpet blown long and loud.” Again and again, on my visits to country plantations, I have been thrown into a paroxysm of terror when awakened from sleep in the dead of night, by the sound of the horns carried by “coon hunters” in their rounds of the woods nearest us. I could not have been over ten, when, on a visit to “Lethe,” a homestead occupied for a while by Uncle Carus, I was rambling in the garden soon after sunrise, picking roses, and let them fall from nerveless fingers at the ringing blast of a “trumpet blown long and loud”, from the brow of a neighboring hill. As it pealed louder and longer, until the blue welkin above me repeated the sound, I fled as fast as my freezing feet would carry me, to the deepest recesses of the graveyard at the foot of the garden, and hid in a tangle of wild raspberry bushes higher than my head. There I lay, wet with the dews of the past night, and my face and hands scratched to bleeding, until the winding horn grew faint and fainter, and the bay of a pack of hounds told me what a fool panic had made of me. We always thought of the graveyard as an asylum in the event of a rising. No negro would venture to enter it by day or night.
In any ordinary period of danger or distress, I would have trusted my life in the hands of the men and women who had been born on the same plantation with my mother, and the younger generation, to whom she had been a faithful and benignant friend from their cradles. In fire and flood and tempest; in good report and evil report; in sickness and in health; in poverty, as in riches—they would have stood with, and for us to the death. We knew them to be but children of a larger growth, passionate and unreasoning, facile and impulsive, and fanatical beyond anything conceivable by the full-blooded white. The superstitious savagery their ancestors had brought from barbarous and benighted Africa, was yet in their veins. We had heard how Gabriel, a leader in prayer-meetings, and encouraged by the whites to do Christian evangelization among his own race, had deliberately meditated and written down, as sections of the code to be put into practice, when he should come into his kingdom of Lower Virginia—a plan of murder of all male whites, and a partition of the women and girl-children among his followers, together with arson and tortures exceeding the deviltries of the red Indians. We had heard from the lips of eyewitnesses, scenes succeeding the Southampton massacre of every white within the reach of the murderous horde howling at the heels of the negro preacher whom his master had taught to read and write—how the first victim of the uprising, in the name of God and freedom, was that master as he lay asleep at his wife’s side. Of how coolly—even complacently—Turner recorded: “He sprang up, calling his wife’s name. It was his last word. A single blow was sufficient to kill him. We forgot a baby that was asleep in the cradle, but Hark went back and dispatched it.”
In every plan of rising against their masters, Religion was a potent element. It was, to their excitable imaginations, a veritable Holy War, from which there would be no discharge. The “Mammy” who had nursed her mistress’s baby at her own bosom, would brain it, with the milk yet wet upon its lips, if bidden by the “prophet” to make the sacrifice. Nat Turner split with his axe the skull of a boy he had carried in his arms scores of times, and stayed not his hand, although the little fellow met him with a happy laugh and outstretched arms and the cry, “Uncle Nat, you have come to give me a ride! Haven’t you?”