Children Of Darkness


On November 1 one Thomas Gray, an elderly Jerusalem lawyer and slaveholder, came to interrogate Turner as he lay in his cell “clothed with rags and covered with chains.” In Gray’s opinion the public was anxious to learn the facts about the insurrection—for whites in Southampton could not fathom why their slaves would revolt. What Gray wanted was to take down and publish a confession from Turner that would tell the public the truth about why the rebellion had happened. It appears that Gray had already gathered a wealth of information about the outbreak from other prisoners, some of whom he had defended as a court-appointed counsel. Evidently he had also written unsigned newspaper accounts of the affair, reporting in one that whites had located Turner’s wife and lashed her until she surrendered his papers (remarkable papers, papers with hieroglyphics on them and sketches of the Crucifixion and the sun). According to Gray and to other sources as well, Turner over a period of three days gave him a voluntary and authentic confession about the genesis and execution of the revolt, recounting his religious visions in graphic detail and contending again that he was a prophet of Almighty God. “Do you not find yourself mistaken now?” Gray asked. Turner replied testily, “Was not Christ crucified?” Turner insisted that the uprising was local in origin but warned that other slaves might see signs and act as he had done. By the end of the confession Turner was in high spirits, perfectly “willing to suffer the fate that awaits me.” Although Gray considered him “a gloomy fanatic,” he thought Turner was one of the most articulate men he had ever met. And Turner could be frightening. When, in a burst of enthusiasm, he spoke of the killings and raised his manacled hands toward heaven, “I looked on him,” Gray said, “and my blood curdled in my veins.”

On November 5, with William C. Parker acting as his counsel, Turner came to trial in Jerusalem. The court, of course, found him guilty of committing insurrection and sentenced him to hang. Turner, though, insisted that he was not guilty because he did not feel so. On November 11 he went to his death in resolute silence. In addition to Turner, the county court tried some forty-eight other Negroes on various charges of conspiracy, insurrection, and treason. In all, eighteen blacks—including one woman—were convicted and hanged. Ten others were convicted and “transported”—presumably out of the United States.

But the consequences of the Turner revolt did not end with public hangings in Jerusalem. For southern whites the uprising seemed a monstrous climax to a whole decade of ominous events, a decade of abominable tariffs and economic panics, of obstreperous antislavery activities, and of growing slave unrest and insurrection plots, beginning with the Denmark Vesey conspiracy in Charleston in 1822 and culminating now in the worst insurrection Southerners had ever known. Desperately needing to blame somebody besides themselves for Nat Turner, Southerners linked the revolt to some sinister Yankee-abolitionist plot to destroy their cherished way of life. Southern zealots declared that the antislavery movement, gathering momentum in the North throughout the 1820’s, had now burst into a full-blown crusade against the South. In January, 1831, William Lloyd Garrison had started publishing The Liberator in Boston, demanding in bold, strident language that the slaves be immediately and unconditionally emancipated. If Garrison’s rhetoric shocked Southerners, even more disturbing was the fact that about eight months after the appearance of The Liberator Nat Turner embarked on his bloody crusade—something southern politicians and newspapers refused to accept as mere coincidence. They charged that Garrison was behind the insurrection, that it was his “bloodthirsty” invective that had incited Turner to violence. Never mind that there was no evidence that Turner had ever heard of The Liberator; never mind that Garrison categorically denied any connection with the revolt, saying that he and his abolitionist followers were Christian pacifists who wanted to free the slaves through moral suasion. From 1831 on, northern abolitionism and slave rebellion were inextricably associated in the southern mind.