Children Of Darkness


Until August, 1831, most Americans had never heard of Virginia’s Southampton County, an isolated, impoverished neighborhood located along the border in the southeastern part of the state. It was mostly a small farming area, with cotton fields and apple orchards dotting the flat, wooded landscape. The farmers were singularly fond of their apple crops: from them they made a potent apple brandy, one of the major sources of pleasure in this hardscrabble region. The county seat, or “county town,” was Jerusalem, a lethargic little community where pigs rooted in the streets and old-timers spat tobacco juice in the shade of the courthouse. Jerusalem lay on the bank of the Nottoway River some seventy miles south of Richmond. There had never been any large plantations in Southampton County, for the soil had always been too poor for extensive tobacco or cotton cultivation. Although one gentleman did own eighty slaves in 1830, the average was around three or four per family. A number of whites had moved on to new cotton lands in Georgia and Alabama, so that Southampton now had a population that was nearly 60 per cent black. While most of the blacks were still enslaved, an unusual number—some seventeen hundred, in fact—were “free persons of color.”

By southern white standards, enlightened benevolence did exist in Southampton County—and it existed in the rest of the state, too. Virginia whites allowed a few slave schools to operate—then a crime by state law—and almost without complaint permitted slaves to hold illegal religious meetings. Indeed, Virginians liked to boast that slavery was not so harsh in their “enlightened” state as it was in the brutal cotton plantations in the Deep South. Still, this was a dark time for southern whites—a time of sporadic insurrection panics, especially in South Carolina, and of rising abolitionist militancy in the North—and Virginians were taking no chances. Even though their slaves, they contended, were too happy and too submissive to strike back, Virginia was nevertheless almost a military garrison, with a militia force of some hundred thousand men to guard against insurrection.

Southampton whites, of course, were caught in the same paradox: most of the white males over twenty-one voluntarily belonged to the militia and turnedout for the annual drills, yet none ofthem thought a slave revolt would happen here. Their blacks, they told themselves, had never been more content, more docile. True, they did get a bit carried away in their religious meetings these days, with much too much singing and clapping. And true, there were white preachers who punctuated their sermons with what a local observer called “ranting cant about equality” and who might inspire black exhorters to retail that doctrine to their congregations. But generally things were quiet and unchanged in this remote tidewater county, where time seemed to stand as still as a windless summer day.

It happened with shattering suddenness, an explosion of black rage that rocked Southampton County to its foundations. On August 22, 1831, a band of insurgent slaves, led by a black mystic called Nat Turner, rose up with axes and plunged southeastern Virginia—and much of the rest of the South—into convulsions of fear and racial violence. It turned out to be the bloodiest slave insurrection in southern history, one that was to have a profound and irrevocable’ impact on the destinies of southern whites and blacks alike.

Afterward, white authorities described him as a small man with “distinct African features.” Though his shoulders were broad from work in the fields, he was short, slender, and a little knock-kneed, with thin hair, a complexion like black pearl, and large, deep-set eyes. He wore a mustache and cultivated a tuft of whiskers under his lower lip. Before that fateful August day whites who knew Nat Turner thought him harmless, even though he was intelligent and did gabble on about strange religious powers. Among the slaves, though, he enjoyed a powerful influence as an exhorter and self-proclaimed prophet.

He was born in 1800, the property of Benjamin Turner of Southampton County and the son of two strongminded parents. Tradition has it that his African-born mother threatened to kill him rather than see him grow up in bondage. His father eventually escaped to the North, but not before he had helped inculcate an enormous sense of self-importance in his son. Both parents praised Nat for his brilliance and extraordinary imagination; his mother even claimed that he could recall episodes that happened before his birth—a power that others insisted only the Almighty could have given him. His mother and father both told him that he was intended for some great purpose, that he would surely become a prophet. Nat was also influenced by his grandmother, who along with his white masters taught him to pray and to take pride in his superior intelligence. He learned to read and write with great case, prompting those who knew him to remark that he had too much sense to he raised in bondage—he “would never be of any service to any one as a slave,” one of them said.