Nat Turner: A slave rebellion in history and memory

An interpretive essay of Nat Turner: A Slave Rebellion in History and Memory

As Edited by Kenneth S. Greenberg

In August of 1831, a slave by the name of Nat Turner led a rebellion in an attempt to destroy an institution that held him and many others captive. The rebellion took place in Southampton County, Virginia, and according to Nat Turner and others, the insurrection was inspired by Turner’s belief that he was called on by God to lead his people to liberty. While his actions continue to compete for their appropriate place in history, his rhetoric, marked by an emphasis on Old and New Testament interpretations and mystical propensities, continues to be echoed by those communities seeking to further their pursuits of individual and collective liberties.

The genesis of Turner’s rebellion must be examined in light of the institution that gave it birth. Slavery as an institution in America was one that devalued humanity to the status of property, justifying its existence in the faux benevolence of white landowners, who exploited the slave labor force for their own economic benefit. It was in this context that Nat Turner found his inspiration. Ironically, that inspiration would come from a “white man’s religion”, specifically Christianity. White landowners often sought to convert their slaves as a means of keeping them subservient, however, in the case of Nat Turner; they were sowing the seeds of their own demise.[1] As writer James Sidbury observes, “Nat Turner found…inspiration by interpreting the world through a Christian lens: “And now the Holy Ghost had revealed itself to me…it was plain to me that the Saviour was about to lay down the yoke he had borne for the sins of men, and the great day of judgment was at hand.”[2]

Even a cursory review of the literature will reveal that what Turner believed about himself and what He believed about God and Scripture played an influential role in his motivations for sedition. On this point Sidbury makes it clear, “Turner himself saw the roots of his revolutionary leadership in his ability to interpret God’s word. Early in adulthood he grew obsessed with a biblical passage-“Seek ye the kingdom of Heaven and all things shall be added unto you”-and after much prayer regarding that passage, “the spirit spoke” to him.”[3] Turner’s interpretations of the Bible were not unique for the time, but his interpretations would inflate his influence among the slave communities with which he interacted. This ability to interpret the Scriptures and make them apply to the slaves’ current experiences would serve to offer solace to those suffering and also fuel the flames of rebellion. The influence of Scripture coupled with his ability to read and communicate served to distinguish Turner from other slaves, giving credibility to his leadership skills throughout his life.

However, the record seems to indicate that Turner saw himself as much more than a mere leader, he in fact, saw himself as the “second coming of Christ.”[4] Turner’s view of himself as a messiah would explain the great lengths that he and his followers would pursue in their attempt to free themselves from the bondage of slavery, and the rhetoric he would employ to motivate his followers and craft his legacy before his execution. Given Nat Turner’s understanding of the Scripture and his mystical leanings, consider the parallels that must have been evident to him on his journey to rebellion and (in the views of many) martyrdom.

First, the childhood of Turner was, in his memory, unique, especially for one born into slavery. “Had they considered themselves or young Nat simply to be “slaves,” he would never have become a messenger. Rather, from the outset they taught him that he was meant for some special purpose (and therefore so were they), and they led him in that path.”[5] In the same way that the Christ child was nurtured by Mary and Joseph, Nat Turner was nurtured by his family and in a broader sense, the black community, to become “God’s avenging scourge against the slaveholders and their world.”[6]

Next, the instance of Turner’s desire to be baptized in a very public way, and what he believed the public would witness, provides insight to his mindset about himself being a Christ-like figure. Turner believed that his baptism would serve to lend credibility to his claims of authority within the black community, and solidify his claim as a prophet to the white community. This would explain his desire to be baptized with his white convert, Etheldred Brantley. By communicating to his world that God had used him, a black slave, to convert a white man, would further serve to establish all of Turner’s claims and authority. This would certainly be a unique influence displayed in a racist culture. Turner also claimed “…whilst in the water, a dove would be seen to descend from Heaven and perch on his head.” He had hoped to “collect a great crowd” to witness this unambiguous sign from God that Turner was not a charlatan but one upon whom the Lord’s favor rested.”[7]

Finally, the sundry details surrounding the life and death of Nat Turner provide the texture of a belief system that would have served to confirm what Turner believed about himself. Consider that like the biblical Christ, Turner spent time away from the community in the wilderness, and returned claiming spiritual power and insight. Both Christ and Turner received “stripes” from the end of a whip. And both Christ and Turner would be publicly executed for their claims and actions. These details were not lost on Turner. “Was not Christ crucified?” was part of Turner’s Confessions.[8]

Nat Turner serves as a reminder that the actors in history are shaped by events and context, but also, and perhaps most importantly, by what they believe to be true about themselves. The resulting heritage in the black community, especially among those who would identify themselves as Christians, is one of an emphasis on the theology of liberation. This emphasis can still be heard today in the pulpits and among the parishioners of black churches. Although Nat Turner’s legacy will continue to be debated, his message will continue to be embraced by diverse communities in search of greater personal liberties. And this is, perhaps, his most powerful legacy of all.

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[1] Harding, Vincent, “Symptoms of Liberty and Blackhead Signposts: David Walker and Nat Turner,” in Nat Turner A Slave Rebellion in History and Memory, edited by Kenneth S. Greenberg 81-82 (New York: Oxford University Press) 2003

[2] Sidbury, James, “Reading, Revelation, and Rebellion; The Textual Communities of Gabriel, Denmark Vesey, and Nat Turner” in Nat Turner A Slave Rebellion in History and Memory, edited by Kenneth S. Greenberg 119 (New York: Oxford University Press) 2003

[3] Sidbury, 128

[4] Ibid, 129

[5] Harding, Vincent, “Symptoms of Liberty and Blackhead Signposts: David Walker and Nat Turner,” in Nat Turner A Slave Rebellion in History and Memory, edited by Kenneth S. Greenberg 82 (New York: Oxford University Press) 2003

[6] Ibid, 82

[7] Breen, Patrick H., “A Prophet in His own Land; Support for Nat Turner and His Rebellion within Southampton’s Black Community” in Nat Turner A Slave Rebellion in History and Memory, edited by Kenneth S. Greenberg 112 (New York: Oxford University Press) 2003

[8] Ibid,