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Events of importance are at Living in Black Mountain NC
My own life and my opinions are shared at When I was 69.

REMEMBER: In North America, the month of September 1752 was exceptionally short, skipping 11 days, when the Gregorian Calendar was adapted from the old Julian one, which didn't have leap year days.

Friday, June 30, 2023

Week 27 (July 2-8): The Great Outdoors

THIS IS A LONG POST, BECAUSE I USE IT TO KEEP ALL THE INFORMATION TOGETHER ABOUT THIS GRANDMOTHER'S TRIBE

Reposted for FB Group Generations Cafe' where 52 Ancestors 52 weeks are gathered.


Nova Scotia Mi'kmaq ancestor...my 10th great grandmother.

John Granger, (1576-1643) was married to a woman of the Mi'kmaq tribe of Nova Scotia, Canada. Her name was Jeanne or Grace Marie Granger, according to different Ancestry trees. She was the daughter of Chief Henri (Sachem) Membertu...a title name that had probably been passed along through several generations since 1510, dying in 1611. John and Jeanne/Grace Marie Granger were my ten times great grandparents on my father's mother's tree.

Jeanne was born either in 1599 or about 1584. Apparently her mother, Gold Girl/Gold Leaf Mikmaw Marie had been born around 1560 or 1582, and died in 1611. NOTE: Since the dates don't jell any way but the following, this is the choice I have on my tree, Jeanne born 1584, Gold Girl born 1560.

Jeanne married John Granger in 1602, location unknown. I believe at some time they lived in England, as their children were recorded as born there. (again by Ancestry records.) John Granger had been born in Bedfordshire, England, where records indicate he also died.  But his wife died in Canada.

I must also guess that he traveled perhaps as an explorer or a fisherman or maybe fur trader, where he met Jeanne/Grace Marie the Mi'kmaq Indian in Nova Scotia. Though many records speak of the fur trading French, perhaps some contacts were also English. And since Jeanne/Grace Marie had an English (or French) name given to her, she may have been converted to Christianity by the various missionary Catholics.  (And she may have moved to Shellington, Bedfordshire, Eng. with her husband at some point.)

John Granger was the father of Lancelot Granger Sr, whose birth was recorded in Shellington, Bedfordshire, Eng, about in 1609. (See post HERE about his son Lancelot Granger Jr. born in 1637) There are at least 2 daughters of John and Jenne/Grace Marie who were also born in Shellington, or registered there. 

There is much conjecture in my mind, but other Ancestry members have given these names of the ancestors, my 10 times great grandparents.

So of course I looked up information about this tribe.


Mi'kmaq life after western European contact.

Mi'kmaq ceremony


Mi'kmaq portraits

I found this bit of history about the  Mi'kmaq tribes of Native Americans.

 Micmac (Mi'kmaq)

"The Micmacs of eastern Canada and the northeastern corner of the United States (who prefer the phonetic spelling Mi'kmaq) first appeared in their homeland approximately ten thousand years ago. They call the region Mi'kma'ki. Archaeological evidence indicates that these first inhabitants arrived from the west and lived as hunters and gatherers attuned to the shifting, seasonal resources of the area. During the summer months they hunted and fished, sometimes venturing out to sea to hunt whales and porpoises. Their winter camps were inland, built along rivers and lakes so that they could augment their hunting by spearing and trapping eels and other water creatures.


Mi'kmaq portraits, with European influence

"The tribal territory included all of what is now Nova Scotia and Prince Edward Island, the GaspĂ© Peninsula of Quebec, the north shore of New Brunswick and inland to the Saint John River watershed, eastern Maine, and part of Newfoundland, including the islands in the Gulf of Saint Lawrence as well as St. Pierre and Miquelon. The Micmacs' neighbors recognized their territory and rarely violated its borders. Micmac people thought of their homeland as containing seven districts: Kespukwitk, Sikepne'katik, Eski'kewaq, Unama'kik, Piktuk aqq Epekwitk, Sikniktewaq, and Kespe'kewaq. A keptan or saqmaw (district chief) presided in each jurisdiction, doubling as local ruler and delegate to the Grand Council Sante' Mawiomi.

"The Grand Council was the governing body of the nation and was led by several officers, including a kji'saqmaw (grand chief), a putus (treaty holder and counselor), and a kji'keptan (grand captain, adviser on political affairs). The Sante' Mawiomi determined where families might hunt, fish, and set up their wumitki (camp). More importantly, the Grand Council managed relations with other aboriginal nations. The Micmacs were members of the Wabanaki Confederacy, a loose coalition that included the Maliseets, the Passamaquoddy, the Penobscots, and the Eastern and Western Abenakis of present-day Maine, New Hampshire, and Vermont. At its peak, this confederacy influenced tribal life from the GaspĂ© Peninsula to northern New England.



"The Micmacs' first contact with Europeans did not surprise them or alter their worldview. A legend in which one of their spiritual beings traveled across the Atlantic to "discover" Europe taught that blue-eyed people would arrive from the east to disrupt their lives. Micmac people also knew the story of a woman who had a vision of an island floating toward their lands; the island was decked out with tall trees on which there were living beings. Thus the Micmacs were not startled by the appearance of early explorers in sailing sips. Instead, they greeted the newcomers, set up a brisk trade with them, and looked forward to incorporating the strangers' new technologies into their own culture.

"Relations with outsiders grew more complex when the Micmacs began converting to Catholicism. This process occurred over a seventy-year period, beginning with the conversion of Grand Chief Membertou in 1610. The Micmac Nation's first treaty with a European nation was an agreement with the Vatican and the Holy See. This treaty was symbolized by a wampum belt at whose center stood a black-robed priest, a cross, and a Micmac figure holding a pouch, representing the incorporation of Micmac spirituality within the context of Roman Catholicism. In the eighteenth century, the Micmacs established a series of treaties with the British Crown that gave Britain an alliance with the Wabanaki Confederacy and security across the region. During this era, the Micmacs adopted the eight-pointed star as a representation of their part of this alliance. Seven of the points represented the seven districts of Mi'kma'ki, with the eighth point standing for Great Britain and the Crown.


Mi'kmaq portraits

"The first of the series of treaties between the British Crown and the Micmac Nation was signed in 1725. All were reaffirmed in 1752, and culminated in the Treaty and Royal Proclamation of 1763. The main thrust of these treaties was an exchange of Micmac loyalty for a guarantee that Micmacs would be able to continue hunting and fishing in their territory. These treaties have been recognized by the Supreme Court of Canada as legal and binding through its decisions in cases that have extended well into the present century.

"The Grand Council of the Micmac Nation has survived the passage of time, and its officers now have both secular and religious duties. Because of the nature of the Micmac homeland, the Grand Council's jurisdiction is international. The First Nation communities (reservations) of Canada are governed by an elected chief and council, who hold office for two years. Under the terms of a 1959 act of the Canadian Parliament, all aboriginal people of Canada are Canadian citizens and have the right to vote in federal and provincial elections.


Mi'kmaq portraiture

"The Micmac language is part of the Algonquian language family, and its ancestral language is Proto-Algonquian. Early forms of communication among the Micmacs included an elaborate system of runners who went from village to village relaying messages about recent or future events, treaties entered into, and even calls to war.

"The earliest written language was a hieroglyphics on birchbark or animal hides. Father La Clerq, a French missionary priest, noticed children using this system as a memory aid and adapted it to translate scriptures in 1691. Silas T. Rand wrote out the sounds as he heard them spoken using the modern-day alphabet. He used his work to translate scripture as well as ordinary communication into the Micmac language and published a forty thousand-word grammar in 1894. A new orthography was developed in 1974 to give a more accurate representation of the sounds in the Micmac language. There are eleven consonants in Micmac—p, t, k, q, j, s, l, m, n, w, and y. And there are six vowels—a, e, i, o, and u, along with their corresponding long sounds, and schwa, denoted by a barred i.

"Micmac is a polysynthetic, non-gender-specific, verb-oriented language with approximately seventy-five hundred native speakers in the Micmac Nation. Recently there has been renewed interest in the language, and it is being introduced into the reservation schools as part of the curriculum. In addition to the language, Micmacs have also focused on waltes, a traditional Micmac game. Waltes was believed by Euro-Americans to be a heathen game that promoted infidelity, promiscuity, and gambling. Indian agents and the clergy tried to stop it for decades, but it has survived as an important element in traditional tribal life. In addition, modern Micmac society has retained some of its skills in crafts such as basket making, working with hides, and using beads or quills on birch bark and hides.


Mi'kmaq portraiture



Franco/American early contacts

"The Micmac population is (1990) approximately twenty thousand, with one-third able to speak and/or write in Micmac. Unemployment is the major problem on the modern reservations. More and more Micmacs are educating themselves, with the schools incorporating the language and culture into their curricula. There is also a concentrated effort to incorporate Micmac history into the general history of the region as taught in the Nova Scotia schools. The Nova Scotia government has designated the month of October as Micmac History Month. Unfortunately, such gains are often undermined by the lack of adequate employment for young, educated tribal members. Nevertheless, Micmac elders are adamant in their belief that the key to tribal survival is the maintenance of the group's language, culture, and traditions.


"Eleanor Johnson, Paqtatek "Mi'kmaq Tribal Consciousness in the Twentieth Century" ed. Stephanie Inglis and Joy Manette (Halifax, Nova Scotia: Garamound Press, 1990); Isabelle Knockwood, Out of the Depths (Lockport, Nova Scotia: Roseway Publishing, 1992).
Patrick Johnson Mi'kmaq
University College of Cape Breton
Sydney, Nova Scotia"

All photos from internet illustrations.
A reposting of my blog from 2021

My father's mother's family is this line on our tree, indicating yet another time when the blood of Native peoples was probably merged with the British.

Sharing with my 52 Ancestors 52 Weeks for Genealogy Cafe on Facebook.











Friday, June 23, 2023

Week 26 (June 25-July 1): Slow

Homesteaders proudly showing what they've accomplished, western Nebraska, 1890.

Though there are no trees apparent in this photo, there's firewood strewn around on the far left behind the cottage. And the windmill may also have been built of wood, as well as the barn and cottage, and probably an outhouse.

This photo works under the prompt of "slow." It took many hours of sweat and working to build all of this. I'm glad a traveling photographer got them to bring out the chairs and memorialize the homestead.

My ancestors: Col. James Gibbs and Anne Barnett Johnson Gibbs.

When soldiers fought in the various early wars of America, they often were paid in land that was available (according to the surveys that European settlers had made). 


My 4 times great grandfather, James Gibbs moved from VA to SC; they arrived in Union Co SC, then Old 96th district, before the Revolutionary War, building their first home near the Lower Fairforest Baptist Church. His father, John York Gibbs had recieved a land grant of 500 acres on Fairforest Creek in 1768. James received a grant of 640 acres on the Fairforest in 1772. Then they both served in the Revolutionary War.

Here's a partial repost of his life and descendents, Col. James Gibbs:



Graves of James Gibbs (1740-1794) and Anne Barnett Johnson Gibbs (1740-1831)

Gibbs Cemetery

Union County, SC,
It's about 2 hours drive from where I live to Union, SC the town.

The private cemetery has my grandfather's grandmother's grandparents buried there: George Rogers' grandmother was Lucinda Benson Gibbs Rogers, whose father was Hiram Gibbs, her grandfather was James Gibbs and grandmother was Anne Barnett Gibbs, whose tombs are seen in the photo above.

Both the city of Union and Union County received their names from the old Union Church that stood a short distance from the Monarch Mill. When it was first founded, the city of Union was known as Unionville; later the name was shortened to Union. The county's first white settlers came from Virginia in 1749. Union County's population grew the fastest between 1762 and the start of the Revolutionary WarSettlers built log cabins and cultivated tobaccoflaxcorn and wheat. Union was one of the first towns settled in the area and was untouched during the Civil War because the Broad River flooded and turned Sherman’s troops away from the town.  (Wikipedia)

The will of James Gibbs (see below) leaves his plantation to Hiram, his son...but Hiram left for Mississippi with Lucinda and the Rogers around 1850.  Lucinda and the Rogers kept going (after a while) to Louisiana then Texas. So Hiram is buried in Mississippi, but his wife, Sabra Wilbourn Gibbs  made it all the way to Huntsville, TX.

-------------------------------------
Will of Col. James Gibbs

His estate papers were found in Box 1, package 55. Zacharias Gibbs was the executor. His will was signed 8 Aug 1793. Recorded in Will Book A, p.19-20. An estate sale was held Nov 1794 and another in Oct 1795. Sale papers filed 4 Jan 1796.

The will stated his land was to be divided among the 3 youngest boys- Hiram to have the plantation. Daughter Agatha to have 1 shilling sterling. Mr. Jesse Connell and son Zacharias to manage the estate with his wife. Wife to receive 1/3 of estate, after debts paid. He desired to be buried in his own garden. The Negroes were not to be sold but rather kept on the place until the 3 youngest children were raised. Children all to have an equal part of the property, but Agatha. Oldest son Zacharias to have the cool spring land in Spartinburgh. Son John should have his negro Joe after the death of James' wife and Hiram comes of age. Daughter Susanah to have young negro June. Zacharias was to make title to all the land James had sold in Georgia.
-------------------------------------------
Gibbs Cemetery
GPS Coordinates: Latitude: 34.68970, Longitude: -81.72690
 go to :
http://www.findagrave.com/cgi-bin/fg.cgi?page=crMap&CRid=70116

  there are 12 internments in this private cemetery.

Gibbs, Anne "Ann" Barnett
b. Nov. 30, 1740 d. May 23, 1831
Gibbs Cemetery
Union County
South Carolina, USA
Gibbs, James 98812066
b. 1740 d. Aug. 7, 1794
Gibbs Cemetery
Union County
South Carolina, USA
Gibbs, James 100852451
b. Feb. 11, 1812 d. Sep. 19, 1842
Gibbs Cemetery
Union County
South Carolina, USA
Gibbs, Rev John 100849211
b. May 16, 1810 d. Aug. 23, 1880
Gibbs Cemetery
Union County
South Carolina, USA
Gibbs, S 112593185
b. unknown d. 1816
Gibbs Cemetery
Union County
South Carolina, USA
Gibbs, Zachariah100842912
b. May 24, 1772 d. Dec. 6, 1814
Gibbs Cemetery
Union County
South Carolina, USA
Gregory, Infant 112593260
b. Sep. 14, 1853 d. Sep. 14, 1853
Gibbs Cemetery
Union County
South Carolina, USA
Robinson, Berry F 112593308
b. Jan. 15, 1836 d. Jan. 18, 1836
Gibbs Cemetery
Union County
South Carolina, USA
Robinson, M Priscilla Gibbs100848210
b. 1806 d. Aug. 9, 1836
Gibbs Cemetery
Union County
South Carolina, USA
Robinson, Sarah A100854727
b. 1826 d. Sep. 19, 1830
Gibbs Cemetery
Union County
South Carolina, USA
Sparks, James Franklin100855076
b. Jul., 1842 d. Apr. 4, 1858
Gibbs Cemetery
Union County
South Carolina, USA
Sparks, Mary Mayberry Gibbs 100852922
b. Jun. 25, 1814 d. Mar. 1, 1884

 ===================
father of Sabra Ann Wilbourn Gibbs, (w. of Hiram Gibbs, she died in Huntsville TX.)

Elijah Wilbourne (Wilburn) b. 1763, Sandy Creek, Randolph County, NC
d. 1819 Union Union County, SC

fantastic early photos of mills and Baptist ch in Sandy Creek, NC...maybe something to do with the Wilbournes.
http://randolphhistory.wordpress.com/tag/sandy-creek/

--------------------------------

Today's quote:
 

What you seek is seeking you.

RUMI



Friday, June 16, 2023

Another great grandfather with a short life

For Generation's Cafe' on FaceBook, and 52 Ancestors 52 Weeks Theme this week is "Fast"

An edited repost from Feb. 11, 2019 

William Sandford Rogers 
Born February 9, 1850, in Huntsville, Texas, he was the son of George Washington Rogers and Lucinda Benson Gibbs Rogers.  Let me honor my Great-grandfather on the Rogers side of my tree.  He is listed in the 1850 census of Walker County, Texas...being 4 months old.  There his father is identified as a merchant.

My grandfather said he was known as W. Sam, though my grandfather didn't remember him at all, having been almost 2 when he died. 

In the 1870 census, W. Sam at 20, is living in Mount Lebanon, Bienville Parish, LA.  This is where a lot of his mother's family (the Gibbs) had settled, as well as Rogers.   He is part of a household of his mother "Luci" at age 30. (*note the date is probably a bit wrong, since he wasn't born when she was 10 years old.)  His siblings Laura (18) Alice (16) and George (12) live with them.  

Bayou Dorcheat hardwoods from Nature Conservancy

Since his father's death in 1864, it is likely that his mother moved to be close to her family.  The end of the Civil War probably had something to do with that as well.  In 1866 she apparently had his father's remains reburied in the Mount Lebanon cemetery, after he'd been buried originally in Texas.

Mount Lebanon has an interesting history which must coincide with my family's settlement there.  Wikipedia says thus:

Mount Lebanon was probably the first permanent settlement in what is now Bienville Parish. Its pioneers were Baptists from South Carolina who quickly established a church and school. The school became Mount Lebanon University in 1853, but closed during the Civil War to serve as a high school and a Confederate hospital. After the war the school reopened. After years of struggling, it was consolidated in 1906 through the Louisiana Baptist Convention into Louisiana College in Pineville in Rapides Parish in central Louisiana.
The Mount Lebanon Baptist Church was organized in 1837, and the Louisiana Baptist Convention was established there in 1848. One of the Baptist organizers in Mount Lebanon was pastor George Washington Baines, maternal great-grandfather of future U.S. President Lyndon B. Johnson. The church building is still in use. The sanctuary is separated down the middle; men would sit on one side of the divide, women on the other. There is a balcony where the slaves were seated.
There are eight houses in the town that are on the National Register of Historic Places, including a building once used as a stagecoach stop and hotel.
After the railroad was built through Gibsland, 3 miles north, Mount Lebanon began to decline in population and economic opportunity. The post office was decommissioned in the 1950s."
 I was interested to learn a bit of the topography of the area...one comment said there are hills around Gibbsland.  There's not much of a town either of Mount Lebanon or Gibbsland at this point.

"On December 14, 1876, a Thursday evening, W. Sam married Elizabeth (Bettie) Bass in Willis, Texas, officiated by Rev. D. S. Snodgrass."  I know nothing about the Rev. but think it interesting that he is part of the record on Ancestry. (Their marriage license was obtained on Dec. 11, 1876 in Willis, Montgomery County, Texas.)  Bettie was just 16 and had lost her mother when she was 11.  W. Sam was 26, living with his widowed mother and identified as a farmer in the 1870 census of Bienville Parish, Louisiana.  I wonder how these 2 met! I posted more about Bettie Bass Rogers recently HERE.

They had two children, George Elmore Rogers, born August 28, 1877 (my grandfather) and Annie Lou Gibbs Rogers, born March 10, 1879, both in Willis, Texas.


William Sanford Rogers died May 29, 1879, age 29, and is buried in Huntsville, Texas.

Statue for Sam Houston at Oakwood Cemetery, Huntsville, TX


This marker says "Oakwood Cemetery -This cemetery existed as early as 1846, for three graves were placed here that year. Pleasant Grey, Huntsville's founder, deeded in 1847, a 1,600 square foot plot at this site. The original tract has been greatly enlarged by other donations from local citizens. Numerous graves bear the death date 1869, when a yellow-fever epidemic swept the county. Among the many famous persons buried here are General Sam Houston, Henderson King Yoakum, author of the first comprehensive history of Texas, state congressmen, and pioneer families."

What a short married life W. Sam and Bette had! The family of Rogers sisters of W. Sam took in the 2 children, and even had a guardianship for them.  But by the time George (my grandfather) was old enough to work, he was in Galveston, where his mother was living. She came from a household of many brothers and sisters, but as of now I don't know that she went to any of them when she was widowed at just age 19.  Perhaps the Rogers/Ross family were economically better prepared to care for the 2 children.  For a long time I thought they had been orphaned, but then I saw Bettie on several documents in Galveston.



Ada & George Rogers Sr. and granddaughters Mary Elizabeth and Barbara Booth Rogers 1948 Houston TX. I'm adding this photo to posts in the George Rogers Family Tree.

Friday, June 9, 2023

Week 24 (NOT The) Last One Standing

 Looking more at the Nansemond Indian Nation.
 Finally recognized federally in 2018. 
A great home page, Nansemond.gov.
I am a descendent of the Nansemond tribe, my great grandmother was Elizabeth (Betty) Bass Rogers. At least I believe, as many other descendents of Bass families, that there was an early Nansemond connection...which may well have been repeated as the families grew and cousins often married each other.

Because of the Virginia laws early in the 20th century, Native Americans were grouped with "Negroes" on census records, but I also believe many Nansemonds would have also married Blacks. I often read census records to find a Bass family who I thought might be in my line were a Black family...and probably were cousins.
I've no idea how few percentages of Nansemond blood is in my veins. But  I'll use that to explain why I've always had interest in the Native American rituals and stories.

I wrote several blogs about my ancestors HERE and here.
I'm very glad to not be a Last One Standing. I keep meeting more and more of the Bass family, many of whom are identifying themselves as Blacks. We are all cousins.

Nansemond Indian Nation

"We, the Nansemond, are the indigenous people of the Nansemond River, a 20-mile long tributary of the James River in Virginia. Our tribe was part of the Tsenacomoco (or Powhatan paramount chiefdom) which was a coalition of approximately 30 Algonquian Indian tribes distributed throughout the northern, southern, and western lands surrounding the Chesapeake Bay.

"Our people lived in settlements on both sides of the Nansemond River where we fished (with the name “Nansemond” meaning “fishing point“), harvested oysters, hunted, and farmed in fertile soil.

(The Nansemond were located centrally near the bottom of this map.)


-------------------------------


The Virginia Colony & Displacement from Ancestral Land

"When the English arrived in Powhatan territory in the early 1600s, several decades of violent conflict ensued with the Anglo-Powhatan Wars lasting from 1610 to 1646.** In this period of time the English displaced the Nansemond from our ancestral land around the Nansemond River into surrounding areas. Members of the Nansemond tribal community reacted differently to the upheaval which caused a schism in the tribe. Some families assimilated to an English lifestyle while others adhered to a traditional lifestyle.

"In 1638 John Bass, an English minister, married Elizabeth, the daughter of a Nansemond chief, in a union that would mark the beginning of a small segment of our tribe’s migration from the Nansemond River toward the northern border of the Great Dismal Swamp. Concurrently, other segments of our tribe were aligning with neighboring tribes to resist assimilation. Nansemond people were documented living among the Meherrin and the Nottoway in the 1600s and 1700s.

"The political differences among Nansemond people did not mean they no longer lived as family or kin. People of Indian ancestry suffered social and legal scrutiny throughout Virginia and over time many Nansemond families moved away from Norfolk County, VA, into counties further west and across the state line into North Carolina."

(Above is quoted from Nansemond History site.

------------------------

The below information is historically given, about the Anglo Powatan wars.

**Encyclopedia Virginia says the first Anglo-Powatan war was from 1609-14, mainly against Jamestown fort. (quoted below, as well as Second and Third Anglo-Powatan wars. I included a lot of information that I hadn't found elsewhere...but it may be more than you're interested in reading.)

"The First Anglo-Powhatan War was fought from 1609 until 1614 and pitted the English settlers at Jamestown against an alliance of Algonquian-speaking Virginia Indians led by Powhatan (Wahunsonacock). After the English arrived in Virginia in 1607, they struggled to survive through terrible drought and cold winters. Unable to adequately provide for themselves, they pressured the Indians of Tsenacomoco for relief, which led to a series of conflicts along the James River that intensified in the autumn of 1609. Powhatan ordered something like a siege of the English fort, which lasted through the winter of 1609–1610 and precipitated the so-called Starving Time. This was the Indians’ best chance to win the war, but the English survived and, after the arrival of reinforcements, viciously attacked. Using terror tactics borrowed from Queen Elizabeth‘s conquest of Ireland, English soldiers burned villages and towns and executed women and children. Eventually they defeated the Nansemonds and Kecoughtans at the mouth of the James and the Appamattucks near the falls. After two years, Captain Samuel Argall captured Powhatan’s daughter Pocahontas in the spring of 1613 and turned his prisoner into the leverage necessary to make peace. Although not all scholars see the First Anglo-Powhatan War as a distinct conflict, at least from the Indians’ perspective, many argue it to be England’s first Indian war in America."

Further consideration is given to how the Native Americans actually looked at their own wars between each other's tribes.

"Because of this constant, small-scale warfare [among the tribes], some scholars have argued that, at least from the Indians’ perspective, assigning the term “Anglo-Powhatan War” to this period of conflict doesn’t make sense. “This dichotomy [of war and peace] is nearly irrelevant in Native American cultures,” the anthropologist Frederic W. Gleach has written, “where war and peace were often ongoing, simultaneous processes …” For the English, however, wars generally came equipped with clear-cut beginnings and endings; wars were persistent and thorough. 

"...  Over the winter, [1609-1610] the 240 men, women, and children at James Fort endured the Starving Time, during which they fed on snakes, rats, mice, musk turtles, cats, dogs, horses, and possibly even each other. By May 1610, only about sixty of the colonists remained alive. Remarkably, the Sea Venture‘s passengers and crew arrived at Jamestown on May 24, having survived in Bermuda for ten months. One of the new colonists, William Strachey, later wrote that the particulars of the “Famine and Pestilence” he found within the fort were more “then I have heart to expresse.”


Sir Thomas Gates opted to abandon Virginia, but as the colonists sailed down the James, they encountered a ship bearing the new governor, Thomas West, baron De La Warr, and a year’s worth of supplies. Fausz describes De La Warr’s arrival, along with the “new vengeful resolve that took root” among the colonists, as “the critical turning point in the First Anglo-Powhatan War.”


"Then, on July 9, 1610, the English launched a vicious counterattack against the Powhatans. 

"... the [English] “use of deception, ambush, and surprise, the random slaughter of both sexes and all ages, the calculated murder of innocent captives, the destruction of entire villages” all were new to America. While the Indians could be just as violent as the English [with cruel tortures] certain restraints were built into their method of waging war. The practice of avenging particular slights tended to personalize, and so limit, the scope of conflict. The Indians’ desire to take prisoners also acted as a restraint. Prisoners served as symbols of success and targets for rage; they also could serve as adoptees into the chiefdom or as hostages to be traded. Because it threatened the lives of these potential prisoners, unlimited violence was not always useful. In addition, Indians traditionally spared the lives of chiefs, women, and children.

"...1611 ... Then on March 28, an ill De La Warr sailed for the West Indies, leaving George Percy in charge pending the arrival of the new deputy governor, Sir Thomas Dale. 

"In June, Dale led a hundred armored soldiers against the Nansemonds at the mouth of the James River, burning their towns. Then in September, after receiving a shipload of reinforcements, the colonists attacked upriver, gaining enough ground to found the new settlement of Henricus. In December, Dale’s men used Henricus as a launching point for new attacks, defeating the Appamattucks once and for all. Dale now had the mamanatowick stuck in a vice between the English gains on both ends of the river and the Monacans and other non-Algonquian-speakers beyond the falls.

For the next two years, the elderly Powhatan could do little but lie low, his authority weakened. Indications of this are the number of English plantations established along the James despite periodic Indian resistance. Captain Samuel Argall, meanwhile, explored the northern, more vulnerable reaches of Tsenacomoco and there found the Patawomecks to be especially willing trading partners. This was partly due to the influence of Henry Spelman, the young boy who had fled Powhatan in 1609 after the ambush of John Ratcliffe’s party. Having matured into a reliable interpreter, Spelman now served as a liaison between Argall and Iopassus (Japazaws), weroance of the Patawomeck town of Passapatanzy. The relationship bore unexpected fruit when, in April 1613, Argall learned that Pocahontas was staying in Passapatanzy. Using the stick of English military might and the carrot of a potentially lucrative partnership, Argall convinced Iopassus to help him kidnap Pocahontas, ironically giving to the English what the Indians traditionally prized in war: a valuable prisoner. (As for Spelman, he seemed to personify the blurred lines between friend and foe, native and English, war and peace. A few years later, he would just escape execution on the charge of bad-mouthing the English to Opechancanough.)

After concluding treaties with the Accomacs and Occohannocks on the Eastern Shore, Argall and his superior, Dale, attempted to use Pocahontas to win concessions from her father. But for a year Powhatan only stalled, until, in March 1614, Dale, Argall, and 150 English soldiers—with Pocahontas in tow—paddled deep into Pamunkey territory, home to Opechancanough and Tsenacomoco’s most fearsome bowmen. At present-day West Point, where the York and Mattaponi rivers meet, the Englishmen disembarked and faced down several hundred Indians. When, after two days, neither side was willing to fire first, the colonists returned to Jamestown. The war ended on a note of anticlimax.

The First Anglo-Powhatan War had begun with a truce and a cultural exchange when young Henry Spelman had gone to live with the weroance Parahunt. Now it ended with another truce and cultural exchange. This time, Pocahontas, Parahunt’s half-sister, decided to remain among the English. During the stalemate of 1612–1613, she had converted to Christianity, and in April 1614 the English informed her father that she intended to marry John Rolfe, one of the Sea Venture‘s passengers. Powhatan assented. The English and the Indians did not share many understandings about war, but they both agreed that this marriage could bring peace.

And for a while it did. Although Pocahontas died in England in 1617, and her father a year later, the peace held and the English took advantage by expanding their settlements far beyond Jamestown. After Rolfe introduced a saleable grade of tobacco to the colony, plantations were established up and down the James, while the Indians bided their time.


On March 22, 1622, Opechancanough’s warriors struck the colony suddenly and without the usual restraint, launching the Second Anglo-Powhatan War (1622–1632). 

The Second Anglo-Powhatan War was fought from 1622 until 1632, pitting English colonists in Virginia against the Algonquian-speaking Indians of Tsenacomoco, led by Opitchapam and his brother (or close kinsman) Opechancanough

The headright system begun in 1618 granted land to new immigrants who, in turn, sought to make their fortunes off tobacco. As English settlements pressed up the James River and toward the fall line, Indian leaders devised a plan to push them back and, in so doing, assert their supremacy over the newcomers. On March 22, 1622, Opechancanough led a series of coordinated surprise attacks that concentrated on settlements upriver from Jamestown and succeeded in killing nearly a third of the English population.

What followed, then, was a ten-year war in which the English repeatedly attacked the Indian food supply. After the conflict’s only full-scale battle, fought in 1624, colonists estimated that they had destroyed enough food to feed 4,000 men for a year. Peace finally arrived in 1632, but by then the balance of power in Virginia had tipped toward the English. The colonial population had grown significantly and Opechancanough’s power waned.

Opitchapam and Opechancanough evidently did not wish to eliminate the English settlements; otherwise, they would not have contented themselves with striking a single major attack. What, then, did they hope to accomplish through the March 22 assault?


The Powhatan Indians’ behavior provides several important clues to their intentions. First, twenty of the twenty-four attacks fell on the upriver settlements, where the spread of the English settlements had most directly intruded on the original, core nations of the paramount chiefdom. (Powhatan had inherited several chiefdoms in this area in the 1570s, then greatly expanded his influence and control over the next few decades). The older English settlements, especially Jamestown and other downriver places where the colonists had originally been allowed to live, were less hard-hit. Second, many of the English dead were mutilated, adding to the humiliation of their resounding defeat. According to Edward Waterhouse, George Thorpe’s killers, “with such spight and scorne abused his dead corps as is unfitting to be heard with civill eares.” Third, Opitchapam and Opechancanough followed through after their victory with studied silence rather than with additional raids, evidently assuming that a single devastating blow would communicate their message.


Given the evidence above, the Powhatan Indians seemed satisfied that the March 22 attacks had fulfilled their purpose: to put the English in their proper place, both literally and figuratively. They expected the English to remain in a subordinate position to Powhatan’s (now Opitchapam’s) paramount chiefdom and to remain geographically confined to the downriver settlements near Jamestown or the remote Eastern Shore. Thus the anthropologist Frederic Gleach has aptly characterized the March 22 attacks not as a “massacre” (which suggests a simple, savage randomness) or as an “uprising” (which assumes that the Powhatan Indians had already been subdued by the English), but rather as a “coup … a sudden and vigorous attack” intended as a corrective blow to the misbehaving English living in the midst of Powhatan’s people.


Despite appearances, however, the English colonists’ retreat did not mean that they understood the Powhatan Indians’ message. On the contrary, they assumed that their intent, according to Edward Waterhouse, was to “destroy us.” Their withdrawal from outlying settlements was purely strategic. In fact, some regarded the March 22 attacks as the perfect excuse to wage unrestricted war against the Powhatan Indians. “Our hands which before were tied with gentlenesse and faire usage, are now set at liberty,” Waterhouse wrote. He continued, “[We] may now by right of Warre, and law of Nations, invade their Country,” and then “enjoy their cultivated places” while reducing the Indians “to servitude and drudgery.”


But how? There were still far more Indians than English colonists. The first step was to find allies and food to sustain the colony through the next year. Rather than counterattack right away, the English initially focused their attention on the Potomac River and the Eastern Shore, trading and strengthening alliances with more distant chiefdoms while they developed a strategy for repaying the Powhatan Indians.


The strategy that emerged was devastatingly effective. “To lull them the better in securitie,” John Smith wrote, the English deliberately “sought no revenge till thier corne was ripe.” Then, throughout the fall and early winter of 1622–1623, they sacked the most vulnerable Powhatan villages (timing their raids to “surprize their corne”). When Wyatt listed his military assets he counted not only fighting men, but also, according to the governor’s Council, those who were “serviceable for caryinge of corne.” Even diplomacy revolved around food: the English agreed to a truce in the spring of 1623 in order to let both sides plant their crops, but they fully intended to resume their “feede fights” after the corn ripened.


The climax of the war came in the summer of 1624. In the only full-scale battle of the decade-long conflict, sixty Englishmen landed near a key Powhatan town, one inhabited by members of the Pamunkey Tribe. For two days the two sides fought to a stalemate. While the struggle continued on the open battlefield, a few Englishmen took advantage of the diversion to burn the Indians’ fields, destroying enough food, the governor’s Council claimed, “to have sustained four thousand men for a twelve-month.” When the Powhatan Indians finally realized the extent of the damage, they “gave over fightinge and dismayedly, stood most ruthfully lookinge one while theire corne was cutt downe.”


Virginia’s leaders deliberately prolonged the war for another eight years after the climactic victory of 1624. Although the Powhatan Indians mounted occasional raids and light skirmishes, the English generally took the offensive....  The fighting continued well into 1632, when a new governor finally signed an agreement—unpopular with Virginia’s elites, who were profiting from the “feede fights”—to end the war.


The Powhatan Indians were not exactly vanquished. Their 1632 agreement with the English merely ended the war; there is no indication that it contained any humiliating provisions or admissions of defeat. (The original was destroyed during the American Civil War; notes taken by the early Virginia historian Conway Robinson described it only as “a peace.”) The Powhatan Indians still outnumbered the English, and they retained control of considerable territory (greater in extent than that of the English) north of the James River. 


At the end of the 1630s the English population (now grown to nearly 8,000) exceeded that of the Powhatan Indians, and early in the 1640s colonists began taking up lands on the north bank of the York River, along the Rappahannock, and even as far north as the Potomac River.


The war also significantly altered colonial society. The March 1622 attacks set in motion an investigation that led to the dissolution of the Virginia Company of London. In 1624 James I assumed direct Crown control of the colony.


"... by early in the 1640s the colonists were once again encroaching on Powhatan communities. By then the Powhatan Indians, still numerous, independent, and led by Opechancanough, were prepared to fight another war against the English: the Third Anglo-Powhatan War (1644–1646).


April 18, 1644

Opechancanough and a force of Powhatan Indians launch a second great assault against the English colonists, initiating the Third Anglo-Powhatan War. As many as 400 colonists are killed, but rather than press the attack, the Indians retire.

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