Byrd's Description of Women's Clothing

[stacey.23]

Hi Linda,

Is this the quote that you were looking for?

The Westover Manuscripts: Containing the History of the Dividing LIne Betwixt Virginia and North Carolina; A Journey to the Land of Eden, A. D. 1733; and A Progress to the Mines. Written from 1728 TO 1736, and now first published by William Byrd, of Westover; Petersburg: Printed by Edmund and Julian Ruffin; 1841.

http://docsouth.unc.edu/nc/byrd/byrd.html

pages 80 - 81



10th. In a dearth of provisions our chaplain pronounced it lawful to make bold with the sabbath, and send a party out a-hunting. They fired the dry leaves in a ring of five miles' circumference, which, burning inwards, drove all the game to the centre, where they were easily killed. It is really a pitiful sight to see the extreme distress the poor deer are in, when they find themselves surrounded with this circle of fire; they weep and groan like a human creature, yet cannot move the compassion of those hard-hearted people, who are about to murder them. This unmerciful sport is called fire hunting, [Page 81] and is much practised by the Indians and frontier inhabitants, who sometimes, in the eagerness of their diversion, are punished for their cruelty, and are hurt by one another when they shoot across at the deer which are in the middle. What the Indians do now by a circle of fire, the ancient Persians performed formerly by a circle of men: and the same is practised at this day in Germany upon extraordinary occasions, when any of the princes of the empire have a mind to make a general hunt, as they call it. At such times they order a vast number of people to surround a whole territory. Then marching inwards in close order, they at last force all the wild beasts into a narrow compass, that the prince and his company may have the diversion of slaughtering as many as they please with their own hands. Our hunters massacred two brace of deer after this unfair way, of which they brought us one brace whole, and only the primings of the rest.

So many were absent on this occasion, that we who remained excused the chaplain from the trouble of spending his spirits by preaching to so thin a congregation. One of the men, who had been an old Indian trader, brought me a stem of silk grass, which was about as big as my little finger. But, being so late in the year that the leaf was fallen off, I am not able to describe the plant. The Indians use it in all their little manufactures, twisting a thread of it that is prodigiously strong. Of this they make their baskets and the aprons which their women wear about their middles, for decency's sake. These are long enough to wrap quite round them and reach down to their knees, with a fringe on the under part by way of ornament. They put on this modest covering with so much art, that the most impertinent curiosity cannot in the negligentest of their motions or postures make the least discovery. As this species of silk grass is much stronger than hemp, I make no doubt but sail cloth and cordage might be made of it with considerable improvement.

Stacey

[stacey.23]

Here is another one with Spotswood's description of their clothing...

Campbell, Charles, History of the Colony and ancient Dominion of Virginia; Spartanburg, S.C.: Reprint Co., 1965, 758 pgs.

pages 384 - 386

Chapter L.
1714 - 1716.
Indian School at Fort Christanna - The Rev. Mr. Griffin, Teacher - Governor Spotswood visits Christanna - Description of the School and of the Saponey Indians.

GOVERNOR SPOTSWOOD, who was a proficient in the mathematics, built the Octagon Magazine, rebuilt by the College, and made improvements in the governor's house and gardens. He was an excellent judge on the bench. At his instance a grant of 1000[pounds] was made by the governors and visitors of William and Mary College in 1718, and a fund was established for instructing Indian children in Christianity,[Keith's Hist of Va., 173] and he erected a school for that purpose on the southern frontier, at fort Christanna, established on the south side of the Meherrin River, in what is now Southampton County.[Huguenot Family, 271, and map opposite page 357. The names on this little map, taken from a letter by Peter Fontaine, are reversed, by mistake of the engraver.] This fort, built on a rising ground, was a pentagon enclosure of palisades, and instead of bastions, there were five houses, which defended each other; each side of the fort being about one hundres yards long. It was mounted with five cannon, and had a garrison of twelve men. The Rev. Charles Griffin had charge of the school here, being employed, in 1715, by Governor Spotswood to teach the Indian children, and to bring them to Christianity. The Rev. Hugh Jones [State and Condition of Viginia.] says that he had seen there "seventy-seven Indian children at school at a time, at the governor's sold expense, I think." This appears to be a mistake. The school-house was built at the expense of the Indian Company [Rev. C. Griffin's Letter, in Bishop Meade's Old Churches, etc., i. 287.]. They were taughter the English tongue, and to repeat the catechism, and to read the Bible and Common Prayers, and to write. These some of them learned tolerably well. The majority of them could repeat the Creed, the Lord's Prayer, and Ten Commandments, behaved reverently at prayers, and made the responses. The Indians became so fond of this worthy missionary, that they would sometimes lift him up in their arms; and they would have chosen him chief of their tribe, the Saponeys. They alone remained steadfastly at peace with the whites. They numbered about two hundred persons, and lived within musket-shot of Fort Christanna. They had recently been governed by a queen, but she dying they were now governed by twelve old men. When Governor Spotswood visited them in April, 1716, these old men waited on him at the Fort, and laid several skins at his feet, all bowing to him simultaneously. They complained through their interpreter of fifteen of their young men having been surprised, and murdered, by the Genitoes, and desired the governor's assistance in warring against them until they killed as many of them. They governor agreed that they might revenge themselves, and that he would furnish them with ammunition. He also made restitution to them for losses which they complained they had suffered by being cheated by the Engligh. Sixty young men next made their appearance with feathers in their hair and run through their ears, their faces painted with blue and vermilion, their hair cut in fantastic forms, some looking like a cock's-comb; and they had blue and red blankets wrapped around them. This was their war-dress, and it made them look like furies. They made no speech. Next came the young women with long, straight, black hair reaching down to the waist, with a blanket tied around them, and hanging down like a petticoat. Most of them had nothing to cover them from the waist upwards; but some wore a mantle over the shoulders, made of two deer-skins sewed together. The Indians greased their bodies and heads with bear's oil, which, with the smoke of their cabins, gave them a disagreeable odor. They were very modest and faithful to their husbands. "They are straight and well-limbed, of good shape and extraordinary good features, as well the men as the women. They look wild, and are mighty shy of an Englishman, and will not let you touch them." [Huguenot Family, 272.]

The Saponey town was situated on the bank of the Meherrin, the houses all joining one another and making a circle. This circle could be entered by three passages, each about six feet wide. All the doors are on the inside of the circle, and the level area within was common for the diversion of the people. In the centre was a large stump of a tree, on which the head men stood when making a speech. The women bound their infants to a board cust in the shape of the child; the top of the board was round, and there was a hole for a string, by which it is hung to the limb of a tree, or to a pin in a post, and there swings and diverts himself out of harm's way. The Saponeys lived as lazily and as miserably as any people in the world. The boys with their bows shot at the eye of an axe, set up at twenty yards distance, and the governor rewarded their skill with knives and looking-glasses. They also danced the war-dance; after which the governor treated them to a luncheon, which they devoured with animal avidity.

Stacey

[Linda]

Excellent! I'll make sure and mention how helpful you've been. You must be hanging out in some University stacks.

[stacey.23]

Thanks. I am glad the references help. Looking for them gives me something productive to do when I hit a stand still with my research. Plus, it gives me a break so that I I can go back and take a fresh look at my family lines.

Stacey

[Linda]

Stacey, can you find any references to the hanging of a head man at Fort Christanna. While drunk, he killed a man. The British found him guilty of murder. The people, however, felt that he was not in his right mind, being drunk, therefore could not be held guilty of murder. Plus, they felt that hanging was a barbaric punishment, since it meant that the spirit could not exit the body through the mouth, but would have to exit through the anus, therefore would be unclean to enter the spirit world. The condemned man would therefore be condemned to wander the earth as a lost soul. They were so outraged by this treatment of someone they loved and respected that they decided to leave the fort and get away from the British.

[stacey.23]

Hi Linda,

Here is one reference to it. I remember reading another one earlier that went into more detail. I will look for it and post it when I find it.

Clement, Maud Carter. History of Pittsylvania County Virginia. Lynchburg, VA: J. P. Bell Co., 1929.


Viewing 142-161 of 1937


Despite the protection of the government the Saponeys continued to suffer attacks from the northern savages. In 1717 Fort Christiana was beset by a party of Iroquois who killed six and carried off a man and a woman. In I7I9 Governor Spottswood wrote(42) to the president of the Council of New York complaining of the constant depredations of the Five Nations and said that if the Governor of New York could not restrain them that the Virginians would do so, even though an Indian war followed. [p.19] In 1722 Governor Spottswood was instrumental in having the Treaty(43) of Albany drawn up with the governors of New York and Pennsylvania and the Five Nations, in which the Iroquois were restricted in their travels through Virginia to the west of the Blue Ridge, "not upon pain of death to molest the tributary Indians of the Colony. It is furthermore agreed upon by the Indians that whenever they shall make a fire in the woods, they will place a stone in the midst of the fire as a sign that none but friends have been there."

This treaty, however, failed to restrain the Iroquois, for the following spring the militias of the frontier counties were put in a state of defense, fearing an attack from the northern Indians.

The records(44) of this time reveal what pains the government of Virginia took to protect these tributary Indians and to keep the peace among the various tribes. Nathaniel Harrison, of Surry County, was Indian agent for the tribes between the James and Roanoke Rivers. He represented to the Council in February, 1726, that the Saponeys complained that when a party of their Indians went hunting on the Roanoke River they were attacked in the night by the Tuscaroras, and seven of their men captured or slain.

In April, the great men of the Saponeys appeared(45) before the Council and repeated their complaint against the Tuscaroras, praying that if the government could not obtain satisfaction, that they be allowed to take their revenge in their own way. The great men of the Saponeys also complained to the Council that the English brought rum to their town to sell to their young men, causing great disorder among them. Colonel Byrd wrote that the good purpose of Governor Spottswood in gathering the Indians at Christiana had been to a large extent frustrated by the way in which the white people of the neighborhood corrupted their morals and ruined their health with rum. Strong drink was continually causing them to break the laws of the Colony.

One of the great men of the Saponeys committed a murder while drunk for which he was tried in the courts and hanged, in 1728. Governor Gooch of Virginia reported(46) the occurrence to the Lords of Trade of England, saying:

"The murder was committed while the Indian was drunk which they look upon as a just excuse, because, as they say a man is not accountable [p.20] for what he did while he was deprived of his reason. Yet they readily delivered him up to justice, upon my first message, and he has since been tried and executed without any sign of resentment although he was in much esteem among them. I had ordered some of the nation to be at the tryal who did attend, and by an interpreter were made to understand that the Proceedings in the court against them were the same as in like case they would be against a white man."

But Governor Gooch was mistaken, the Saponeys felt great grief and indignation at the ignominious death suffered by one of their great men, and threatened(47) to drive the whites across James River. The following year they left Virginia and went to live with their friends, the Catawbas, in Carolina.

But in the spring(48) of 1732 the Saponeys again sought the protection of the Virginia government, and were permitted to settle on either the Roanoke or Appomattox rivers, on any lands not already granted to His Majesty's subjects. No sooner had they returned, however, than trouble began with the neighboring Nottoways, who attacked their fort in the month of August with divers foreign Indians (Iroquois). On account of these disorders the Council enacted:

"Whereas the Nottoways frequently entertain members of the Five Nations of New York, who by their Treaties of Peace are bound not to pass eastward of the mountains, they are to forbear entertaining or giving encouragement to the coming of any of these foreign Indians."

But despite these precautions again in December of the same year information was brought before the Council that the northern Indians were on the frontier plantations of Brunswick, lying in wait to cut off the Saponey Indians, and for the defense of the inhabitants as well as for the Saponeys the militia from the several frontier counties was ordered out.

Footnotes:
(42) Va. Mag. History, Vol. 13, p. 9.
(43) Va. Mag. History, Vol. 12, pp. 339-340.
(44) Va. Mag. History, Vol. 32.
(45) Va. Mag. History, Vol. 32.
(46) Va. Mag. History, Vol. 28, p. 300.
(47) Calendar Virginia State Papers, Vol. I, p. 215.
(48) Va. Mag. Hist., Vol. 13, p. 11.

Stacey

[stacey.23]

Here's the other one...

The Westover Manuscripts: Containing the History of the Dividing LIne Betwixt Virginia and North Carolina; A Journey to the Land of Eden, A. D. 1733; and A Progress to the Mines. Written from 1728 to 1736, and now first published by William Byrd, of Westover; Petersburg: Printed by Edmund and Julian Ruffin; 1841.

http://docsouth.unc.edu/nc/byrd/byrd.html

page 89


Colonel Spotswood, our then lieutenant governor, having a good opinion of their fidelity and courage, settled them at Christanna, ten miles north of Roanoke, upon the belief that they would be a good barrier, on that side of the country, against the incursion of all foreign Indians. And in earnest they would have served well enough for that purpose, if the white people in the neighbourhood had not debauched their morals, and ruined their health with rum, which was the cause of many disorders, and ended at last in a barbarous murder committed by one of these Indians when he was drunk, for which the poor wretch was executed when he was sober. It was matter of great concern to them, however, that one of their grandees should be put to so ignominious a death. All Indians have as great an aversion to hanging as the Muscovites, though perhaps not for the same cleanly reason: these last believing that the soul of one that dies in this manner, being forced to sally out of the body at the postern, must needs be defiled. The Sapponies took this execution so much to heart, that they soon after quitted their settlement and removed in a body to the Catawbas. The daughter of the Tetero king went away with the Sapponies, but being the last of her nation, and fearing she should not be treated according to her rank, poisoned herself, like an old Roman, with the root of the trumpet plant. Her father died two years before, who was the most intrepid Indian we have been acquainted with. He had made himself terrible to all other Indians by his exploits, and had escaped so many dangers that he was esteemed invulnerable. But at last he died of a pleurisy, the last man of his race and nation, leaving only that unhappy daughter behind him, who would not long survive him.

The most uncommon circumstance in this Indian visit was, that they all came on horse-back, which was certainly intended for a piece of state, because the distance was but three miles, and it is likely they had walked on foot twice as far to catch their horses. The men rode more awkwardly than any Dutch sailor, and the ladies bestrode their palfreys a la mode de France, but were so bashful about it, that there was no persuading them to mount till they were quite out of our sight. The French women used to ride a-straddle, not so much to make them sit firmer in the saddle, as from the hopes the same thing might peradventure befall them that once happened to the nun of Orleans, who, escaping out of a nunnery, took post en cavalier, and in ten miles' hard riding had the good fortune to have all the tokens of a man break out upon her. This piece of history ought to be the more credible, because it leans upon much the same degree of proof as the tale of bishop Burnet's two Italian nuns, who, according to his lordship's account, underwent the same happy metamorphosis, probably by some other violent exercise.

Stacey

[Linda]

You are a godsend! I would love to get more of these original sources linked from the main page of the site. Maybe I can persuade you to take on some of that venture.

[stacey.23]

Thanks. Sure. Let me know how you want me to do it.

I just found Memoirs of a Huguenot family on Ancestry.com's website. It was published in 1853 and also has Fontaine's Journal in it. It was referenced several times in the articles listed above. Each page is its own JPEG. I will find the Fort Christanna and Saponi references and get them typed and posted on here.

Stacey

[Linda]

Do you have any kind of html editor? I can help you get ahold of one if not. I was thinking of giving you a template to set the passages into and then just publishing that to the site. Let me know if you're game.

[stacey.23]

Linda,

We have FrontPage 98 laying around here somewhere. I will see if I can find it and load it back onto my computer. If you want to send me a template, my email addy is stacey.23@insightbb.com.

Stacey

[Linda]

Sorry, I missed your response. Send me your address in an email. I can get you something better to use.

sissipaha@saponitown.com

Tom, what do you make of this passage about the stem about the size of a man's finger, stronger than hemp and used to make baskets and skirts? Could dogbane make a basket?

[sammarroq]

This is just wonderful! Linda could this post and the Saponi Treaty be made sticky? They are very good references:)

Shirley

[cherosage]

Do you think we can get our women to dress this way today? My Wife is Lipan Apache and I can't seem to get her to dress in the old old tradish manner. OH, well. My Wife just hits me with her elbow.

Bob

[Premierepearl08]

Question: For those of you with regalia, or who are planning to make regalia, are you planning to adapt the old regalia to yours? As of now, I have no regalia but am working on getting a simple t-dress, but want a bit of authenticity to my roots. Suggestions??

[Linda]

Well, the issue of toplessness is perpexling. . .

Felicia has done something interesting using an apron type garment similar to what's documents, over a colonial style skirt. She fringed it with feathers (something documented we did) as well as the skirt. Really great, graceful, authentic looking detail. There are some old threads on all this I should bring forward. Members here have done a lot of research on this issue.

[Linda]

Here's an 11 page thread that will keep you busy for awhile. I just made it sticky.

http://www.saponitown.com/forum/showthread.php?t=1705

In general, search through the "Material Culture" section. You can set it at the bottom to show everything from the beginning of time, or at least the beginning of time here on the forum.

[Mousini78]

For one thing, and this is my personal opinion, you should decide by which time era you want to pattern your regalia. Pre-contact regalia would be very different than post-contact regalia. My regalia is post-contact, from I would describe as a southern Person county farm wife with native roots. It's more 1850s/1860s cloth style. My new skirt, when I get it fixed, will use a quilt top that has been handed down for several generations. You have to get your mindset from what would have been available to use in that time period. Good Luck!!

I have a description of the regalia pictured here in the clothing thread.

[cherosage]

OK, I have a big (?). IF I should ever, and I mean IF, show up and just wear my front apron how many of you girls out there would wear just your skirt?


Now mind you I did say "IF".

Bob

[Linda]

I know I wouldn't. I don't care what you were wearing.

[spilleddi]

If it were a native only gathering and I had enough shell necklaces, and others were going tradish, I would.

Some folks here have a more contemporary traditional outfit. They may mix styles of different tribes, even non-Indian backgrounds, or try to come up with new interpretations of old styles. Others refuse to mix styles and stick to older ways. Theres a revival of older dance styles now.

I like the description of what the ladies were wearing in spring of 1716. Blankets around the waist and a mantle made of 2 deer hides. I guess "mantle" means "cape". I can see them wearing wool trade cloth in April, not July.

I was thinking of a simple blue/red wool skirt, a black or dark blue t-shirt just to stay legal, and necklaces of white shells would look good with a dark background. Then a short "mantle" or capelet of wool or leather to cover the shoulders. It would tie in front. For the heat, you could use cotton instead of wool, but I have wool coming out of my ears, and it wears well here. I tried making a cotton one several years ago, but it never worked out. I was going to decorate it with a couple dozen mallard scalps.

I've got a pile of old shell buttons that have been in my family since the 1800's. I was thinking of decorating the outfit with that, but I haven't read about any of them using buttons. I'm sure they would have used them if they had them though. A friend made some replica copper beads for me, but I think thats more 1600's era. I read that the value of copper plunged soon after the English flooded the market with it, then the tribes went to working silver after that.

I know they went barefoot sometimes, but I'd wear mocs (center seam?) if needed. I'd also have a turkey wing fan, no shawl, and I could weave my own purse with wool yarn and hemp. I know what kind of weaving was done from impressions in clay pottery, but I'd have to be creative with the design. Anyone know of any Saponi/Virignia Indians doing basketry?

Now if only I could sew....

[cherosage]

My clothes are Osage. I'm not sure of any of the clothing of the Eastern peoples.

Bob

[sammarroq]

OK, I have a big (?). IF I should ever, and I mean IF, show up and just wear my front apron how many of you girls out there would wear just your skirt?


Now mind you I did say "IF".

Bob


My limited experience with pow wows....there are many there that do not understand the significance of the dance or the circle...It was very powerful for me...and we could have all been in our traditional wear and "I" wouldn't have noticed...

[cherosage]

My comment was for simply humor. I remember one time at a Dance when I was a LOT younger a stranger, man, was dancing in his dance cloths. It didn't take long for everyone to realize that he had nothing on under his aprons. It didn't take long for many of the elder Ladies to make their presence known. He was surrounded and escorted from the arena, not a pleasant sight. They were not very kind about it. Aunt Polly Whitebird and Maude, Midge and Mary wore his ears out both physically and emotionally. I have never seen this man ever dance again, in fact I don't recall ever even seeing him again.

I don't think I would EVER go to a dance and dance without all of my outfit. You might say I dress to the Nines. I have been taught that when we dance we represent our WHOLE family.

[Mousini78]

Yep, I understood that....and chuckled to think of some of us ladies out there like that...might cause an earthquake..LOL. And as age progresses, it's just harder to keep the gravity thing at bay....

I know what you mean, I have seen people (I won't say dancers) removed from the circle or prevented from going in because their clothing was not appropriate. Even though I wear a cloth skirt and top, I wear a tank top and shorts underneath simply because the heat can really take a toll on you, and being able to cool off can be critical. I have seen a buckskin lady dancer that passed out due to the heat and they were unable to cool her down quickly simply because she didn't have on any underclothing. And heaven forbid there be a regalia malfunction.....
Aho
Becky

[ahwikatani]

I have read many posts on this forum but been backwards about posting myself,I guess I'll try to get a litttle more involved.I notice most of this is about womens clothing,does anybody have an idea of what the men wore,whether it be pre or post contact.Precontact I assume it was deerskin breechclout and leggings,but for post contact-cloth breechclout and cloth leggings,but what colors did they use? And did the men wear any time of necklace or medicine bag? Also the moccasins they wore,were they decorated or plain?

[stacey.23]

Hi ahwikatani,

Here are a couple of other threads discussing clothing. The first one specifically mentions men's clothing...

Material Culture a/k/a/ Craft's Corner > Southeastern Siouan Colors and Regalia
http://www.saponitown.com/forum/showthread.php?t=1915

Material Culture a/k/a/ Craft's Corner > Saponi....clothing in the 1800's.
http://www.saponitown.com/forum/showthread.php?t=2923

Material Culture a/k/a/ Craft's Corner > center seam moc's
http://www.saponitown.com/forum/showthread.php?t=499

Stacey

[cherosage]

I am not trying to promote any other forum, but, you may want to try looking at Powwows.com/gathering. I know there are a lot of intelegent conversations and pictures about the diiferent dancing/clothing styles.

I for one am a Straight Dancer. I dance for our Pawhuska District of the Osage Nation in Pawhuska OK.

I have heard of this smoke dance. Does anyone know of this dance. And, does anyone dance this way. I, also, Stomp Dance. I try to lead when ever asked to help. We have Stomp Grounds around over here mostly in the OK area. We have many different occassions to gather for our Stomp Dance Ceremonies.

[Mousini78]

Yep, you can find information there as well as several other websites. Although most websites I have seen talk more about the western styles of regalia rather than what would have been worn traditionally here in the eastern area.
My husband, Dreaminghawk, has just finished a complete outfit of regalia using his own brain-tanned deerskin. The total count of hides is eight, which does not include mocs. He has adapted them to what would have been sensible for a woodland indian living on his own, traveling through the area. And he has added trade beads, deer toes, copper cones to adorn his regalia. Our people here would have used what was available in their area. That is why it is so hard to say that one type of regalia would have existed since so many were mixed bloods that moved around and adapted.

I have seen smoke dance at several pow wows. Have not seen Stomp Dance although it is done here at some pow wows. Have you visited any eastern pow wows? It is my understanding that there are quite a few differences between western and eastern. I think eastern is adapted more to the public, mainly to share the culture. You won't find any sacred dances being shared with the public, but more of a demonstration of the different styles of dance.