Anachronism, a Sundial, and the Enslaved People of Joel Lane’s Plantation

Joel Lane Museum House director Lanie Hubbard shows how a group of enslaved people from late 18th-century North Carolina was recently memorialized.

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Lanie Hubbard author photoRelevant History welcomes Lanie Hubbard, director of the Joel Lane Museum House (JLMH) in Raleigh, North Carolina. A native of Arizona, Lanie’s background for the position is unorthodox. An MA in literature honed her research and storytelling skills; and she spent four New Mexico summers in historic costume, teaching Boy Scouts to blacksmith and apply cattle brands to their hiking boots, while keeping the kids from getting themselves eaten by bears. Blacksmithing and boot-ruining taught Lanie to love sharing history, while camp oversight and bear-disappointment prepared her for management. After joining JLMH as a part-time docent in 2014, she became director in 2017. To learn more, follow JLMH on Facebook.

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On Sunday 16 February 2020, dozens of members of the Raleigh community gathered at the JLMH to dedicate a new memorial to forty-three men, women, and children enslaved by Joel Lane and his family. We talked about the history, spoke the names, and prayed. Likely descendants of the enslaved lifted the cloth, revealing the new monument. We sang “Amazing Grace.” It was a profound experience. (Check out the news story posted a few days before the ceremony.)

This site was the seat of a large plantation founded in 1769. We speak of Joel Lane as a local founding father. If we are to fully explore the history of this place and Lane’s role in founding Wake County, Raleigh, and America, we must discuss human bondage.

Sundial plaque with names of the enslavedThe memorial, cast in bronze and mounted to the granite pillar supporting the sundial in our Herb Garden, bears the name of each enslaved person our researchers have identified. For the first time, permanently installed on the grounds of Joel Lane’s former plantation, stands a physical tribute to those whose lives and labor were twisted into the warp and weave of life in this place, whose hands laid the literal foundations. The new plaque reflects a history that is factually inseparable from the other stories of our beginnings.

Florence Mitchell in 18th-century clothingIt also stands in memory of Florence Mitchell, longtime docent and education chair. She made a mission of researching the people enslaved by Joel Lane and added greatly to our knowledge. Florence left a generous 2018 bequest to the museum. This permanent memorial to the enslaved, made possible by that gift, honors her work and continues it.

As we began the project, space was limited. JLMH stands on about a third of an acre—land already occupied by four structures, a formal garden, and an herb garden. It was in the herb garden that we found our solution: a sundial that never quite fit in. We would turn a distraction into a teaching tool. We seem to do that a lot.

Embracing anachronism
Lately, I’ve been teaching every third grader who crosses our threshold the word anachronism. It’s our docents’ delightful job to dress up in colonial clothing and physically guide the children into the foreign world of the eighteenth century, while gently reminding them not to touch the teacups. It’s every eight-year-old’s job, contractually, to point out a smoke detector and demand, “okay, so what’s that?”—then use the distraction to reach for the forbidden teacups.

Children use the tools we give them. When I give them the word anachronism, they can contextualize not only the smoke detector, but my strange period costume. In their electrical-digital world, my apron and cap set me outside of their time—but in my world, they’re the visitors, with a tourist’s eagerness to explore. I introduce myself as anachronism, then lead them to a place where they become anachronism. That smoke detector, then, isn’t a glitch they can exploit to confuse me—it’s simply an anachronism, much less interesting than the teacup I’m showing them. This strategy lets me teach them not only the local history but a wider, conceptual notion of History. Anachronism gives us context to move past the little modern distractions to compare and contrast eras, discuss how people solved problems in the past, and find, through difference, the similarities people share across time.

The sundial
It all works until the tour reaches the sundial, which manages to disrupt tours like—well, like clockwork. By the time a class makes it to the herb garden, their docent has already shepherded them through myriad more obvious distractions. The nearby train whistle. A chaperone’s cell phone ringer. That neighbor with a big yellow hat and a bushy beard who rides a bicycle lifted like a monster truck. A squirrel.

SundialThe sundial is a circle of green-patinaed bronze, mounted on a grey, rough-hewn granite block, still marked from the quarry. Green on grey stone, in a garden of green herbs and grey gravel. It’s the sort of ornament one expects in a historical garden. Adults tend not to notice it.

It’s all third-graders can see. Children flock to the sundial. “What is that?” “Is everyone late when it rains?” “What about Daylight Savings?” “Isn’t it better to have a clock indoors?” “How do they wake up if it doesn’t have an alarm?”

This is supposed to be the part of the tour where we talk about herbs. Yarrow to stop bleeding. Tansy to repel flies and as yellow dye. Rosemary for remembrance. Lamb’s ear as top-shelf colonial-era toilet paper. Medicines, flavors, chemicals, symbols; see and touch and smell. The sundial, in comparison, doesn’t offer much. It’s a technology that had existed millennia before Joel Lane’s time, but an object no more important to everyday life in the eighteenth century than to the twenty-first. (Clocks existed!) It is doubly anachronistic—unfamiliar to the children, but irrelevant to the tour.

Thus a longstanding problem became our solution, centered in a place of peace and honor, surrounded by fruits of the sorts of labor the enslaved were made to perform. We mounted the plaque on the northern face. The homes of the enslaved were probably to the north. North for hope, for freedom. North, toward an end to slavery. The once-distracting sundial will now begin a new conversation, about the most troubling anachronism of all: slavery.

Slavery has been integral to JLMH interpretation since before my time as director. It’s a troubling subject that rightfully pulls joy from docent and guests alike—it makes people sad and angry. It can be difficult to explain to children. They innately understand the unfairness and wrongness of it, but not how people could justify doing such a thing. They’ve learned of Joel Lane as a founding father, but can someone whose accomplishments relied on enslaved labor be a great man? Can he be good? These are the questions a docent doesn’t answer. We just help kids ask them. The new memorial honors the enslaved and supports this work.

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Lunsford Lane autobiography book coverA big thanks to Lanie Hubbard! She’ll give away a copy of The Narrative of Lunsford Lane, an autobiography of the son of one of Joel Lane’s slaves; plus a set of four tour tickets to the Joel Lane Museum House (no expiration date), to someone who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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Holding History in Your Hand

Historical mystery author Ana Brazil champions the visual value of vintage postcards.

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Ana Brazil Author PhotoRelevant History welcomes back Ana Brazil, a longtime student of history and a voracious reader of mystery. Her historical mystery novel and short stories feature brash American heroines, the more bodacious the better. Ana’s debut novel, Fanny Newcomb and the Irish Channel Ripper, won the 2018 IBPA GOLD Medal for Historical Fiction. Her current work-in-progress features a vaudevillian-chanteuse-who-knows-too-much set in 1919 San Francisco. Ana is an active member of Sisters in Crime and the Historical Novel Society, and a founding member of the Paper Lantern Writers Collective of historical fiction writers. To learn more about Ana and her fiction, visit her web site, and follow her on Facebook, Twitter, Instagram, Pinterest, and Goodreads.

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In an earlier Relevant History post, I shared my long-standing love of Sanborn Fire Insurance maps, which I used extensively in my research of Gilded Age New Orleans. Today I’m sharing my fascination with Turn-of-the-Century-and-slightly-beyond postcards. Or as I call them, “the best hold-it-in-your-hand-history ever.”

Canal Street; New Orleans, LA
Many, many historians have detailed the history of postcards much better than I could ever hope to, but I will share these two first facts: the first known postcard was sent through London in 1840 and the first known American postcard was sent in December 1848.

From those 19th-century dates, postcards made a slow but steady ascent into the lives of mail-sending people across the globe. Postcards reached their Golden Age during the years 1907-1913-ish when postcards were produced, sold, sent, and collected at an astounding rate.

A beautiful scene in Metairie cemetery; New Orleans, LAFortunately for all, the Golden Age of postcards intersected with the turn-of-the-century City Beautiful movement (a concerted effort to enhance the appearance of American towns and cities) and with the advent of automobile-inspired tourism. As a result, postcards of the Golden Age showed off the best and brightest of a city’s civic buildings, parks, churches, residences, and commercial areas. And don’t forget the cemeteries! I’ve collected countless postcards of New Orleans’ lushly landscaped Metairie and St. Louis cemeteries.

A primary source you can afford to collect
Vintage postcards are absolutely one of the easiest primary sources to collect. They’re small, they’re flat, and they usually cost less than $5.00 apiece to purchase.

I purchased my first New Orleans postcards in Magazine Street and French Quarter antique shops. I quickly graduated to searching out postcards at flea markets, swap meets, and garage sales in the south. When EBay came along, my New Orleans postcard collection seemed to explode with inspiring images.

The variety of images types is vast:

Bird’s eye view of New Orleans LA showing the historical French QuartersBird’s eye postcards—just like the bird’s eye maps that inspired them—provide an overview of all or parts of the city.

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Italian Headquarters, Madison Street; New Orleans LAStreetscapes give you an idea of a manageable landscape, including these Italian Headquarters.

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Residence on Esplanade Ave; New Orleans LABlocks & Buildings. New Orleans has always been renowned for glorious residences (like this one on Esplanade Avenue), many of which were built on entire city blocks.

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Milk cart, New Orleans, LAPeople, Places, & Things—I’ve always wanted to put this milk seller (and the carefree boy in the boater leaning against an electrical pole) into one of my stories, but just haven’t found the right place for either of them yet.

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How to use your postcards creatively
I’ve studied each of my postcards, often with a jeweler’s loupe, for clues about life in New Orleans. The details abound—the blue and white striped awnings in the French Quarter, the statues on the lawn, the canals and palm tress in the cemetery, the six lanes of traffic on Canal Street—and go into my scenes, chapters, and stories about New Orleans.

And I always read the Message and Address on the postcard back in hopes of coming across something useable. Should I change a character’s name to “Mrs. Lottie Ulrich?” How about “Mrs. Edgar R. Patterson?” Or should I address each married woman character as “Mrs.” more often?

And what writer isn’t intrigued by these postcard messages?

After a haircut-shave, shampoo and massage I looked so young I immediately started for Chicago. I did enjoy your visit so and can’t thank you enough.

I’m here [in New Orleans] and feeling fine as silk.

Another week and I’ll be eating real grub.

The voices of the past make the entire city feel alive to me. And hopefully that translates in my writing.

I enjoy my New Orleans postcard images so much that I’ve integrated them into blog posts and my website. I’ve also used them as swag (I give away reproduced postcards instead of bookmarks) and as book club show-and-tell.

For anyone interested in Turn-of-the-Century urban American, I cannot recommend postcards of the era enough!

I hope you have the opportunity to wander through a box of old postcards someday soon. Just find one postcard that delights you, hold-it-in-your-hand, and let the images and words of the past perform their magic.

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Fanny Newcomb book coverA big thanks to Ana Brazil! She’ll give away a packet of four reproduction postcards and one original postcard of Italian Headquarters, plus a paperback copy of Fanny Newcomb and the Irish Channel Ripper, to someone who contributes a comment on my blog this week (available Tuesday 4 February). I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available in the US only.

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The “Why” Behind Two Famous Witch Hunts

Historical fiction author Karen Perkins takes a stab at the “why” of two historical witch hunts.

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Karen Perkins author photoRelevant History welcomes historical fiction author Karen Perkins, author of the Yorkshire Ghost Stories, the Pendle Witch Short Stories, and the Valkyrie Series of historical nautical fiction. All of her fiction has appeared at the top of bestseller lists on both sides of the Atlantic, including the top 21 in the UK Kindle Store in 2018. To learn more about Karen and her books, visit her web site, and follow her on Facebook, Twitter, Instagram, and Goodreads.

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Salem Witch TrialsThe horror of the Salem Witch Trials in Massachusetts in 1692 is well known, especially as it involved children as accusers leading to trials and executions. But did you know that a similar scenario played out eighty years before in the north of England?

The largest difference between the two witch hunt frenzies seems to be that the Salem trials are now believed to be caused by the ergot fungus; the girls who accused their neighbours were poisoned by their bread. But why were they believed so readily, and to the point where nineteen people were hanged, and another 150 accused, harangued, and lived in fear for their lives?

Execution of Pendle WitchesThe answer may well lie in Lancashire, England, wherein lies Pendle Forest. Within this area, in the shadow of the ominously looming Pendle Hill, lay a humble abode with the rather grand name of Malkin Towers. Although the witch trials sucked in many women from the surrounding countryside, this was the hub of the Pendle Witch Hunts, which led to trials at the ancient Lancaster and York Castles.

Pendle HillGrowing up not far away in the Yorkshire Dales, I had long known of the “Pendle Witches.” I wanted to find out more and understand how and why the witch trials had happened at all, and was determined to write about them. I had already written one book set in Haworth, the home village of Charlotte, Emily and Anne Brontë (Parliament of Rooks), and as Haworth is literally over the hill from Pendle (Cathy and Heathcliff may well have been able to see Pendle Hill from Wuthering Heights), the Pendle witch trials became the inspiration for my second (and forthcoming) Ghosts of Haworth novel, A Question of Witchcraft.

However, as I researched the lives and trials of the women caught up in the craze of witch hunting, they drowned out the voices of my Haworth characters, and I knew I had to write their stories first. Above all, I had to do them justice.

Parliament of Rooks and A Question of Witchcraft are both dual-timeline novels and combine historical fiction with the supernatural, but I wanted to keep my books about the Pendle Witches as true to the known facts as possible. I have therefore focused on the evidence given at their trials to recreate what happened to these women and children—how they were used, manipulated, and above all persecuted—in a series of short stories, in an attempt to understand what sparked this lust for hunting “witches.”

The short answer is religious intolerance.

The European Reformation
The Reformation in Europe led to a strong divide, and even hatred, between Protestants and Catholics for more than a century. Each country’s religion was enforced without mercy. If your religion did not concur with your current King or Queen’s, then you faced horrific torture and hanging or burning as a heretic.

The notion of witchcraft soon became synonymous with heresy with the publication of Malleus Maleficarum—a guide to recognizing, catching, and punishing witches written by two Inquisitors, Kramer and Sprenger—and the craze for witch hunting began in earnest. Overall in Europe, over 80,000 people were put to death for witchcraft between 1500 and 1660. Eighty percent of them were women.

Flying WitchesIn England, King Henry VIII broke from the Catholic Church to set up the Church of England. Then the country swayed brutally back and forth between Protestantism and Catholicism with successive monarchs, plus a Puritan parliament during the English Civil War in the mid-1600s. No wonder people were keen to brave the dangers of a six-week ocean voyage aboard the Mayflower and similar ships for the freedom to practice their religion without persecution in Massachusetts Bay!

The cunning ways
But religion was only one reason why the Pendle women were accused. Just why were they singled out amongst others who managed to live safely? The only recourse to health the common man or woman had were the local “cunning ways,” and the cunning women also practiced as midwives. They saved many lives through medical knowledge of birthings passed down through generations and also made salves and potions from herbs and other natural substances to heal and cure.

In their role as midwives, they were authorized under the Catholic Church to perform the rite of baptism on a baby unlikely to survive long enough to be baptized in church. This was so that the child could be buried within the churchyard; unbaptized babies were considered full of sin and were not permitted to be buried in sanctified ground! Many stillborn babies were also “baptized” to allow a Christian burial and ease the pain of the parents at least a little.

The Protestant Church of England did not approve of women baptizing babies, even in dire situations, and going against the will of the Church was dangerous. This made these women vulnerable. If a baby or mother died during childbirth, it was easy to blame the midwife, especially if that woman was disliked, poor, and willing to sell a charm or a curse on the side. Even more so if she was crossed and the man or woman that did her wrong then fell foul to disease or loss.

So they must be witches, they must be tried as such, and they must be put to death.

If only humanity would learn from history…

Sources:
https://www.history.com/topics/colonial-america/salem-witch-trials
https://www.history.com › topics › folklore › history-of-witches

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Murder by Witchcraft book coverA big thanks to Karen Perkins! She’ll give away either a Kindle ebook or Audible audiobook of her historical fiction short story, Murder by Witchcraft, to three people who contribute a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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What was That Anniversary Date Again?

LAPD Common Council minutes from 21 Dec 1868 meeting

Historical mystery author Anne Louise Bannon reveals why L.A.P.D. personnel aren’t really sure how old the department is.

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Anne Bannon author photoRelevant History welcomes back historical mystery author Anne Louise Bannon, who writes the “Old Los Angeles” mystery series set in the 1870s and featuring Maddie Wilcox, and the “Freddie and Kathy Roaring ‘20s” series featuring Freddie Little and Kathy Briscow. Her most recent title is Death of the City Marshal. She and her husband live in Southern California with an assortment of critters. To learn more about Anne and her books, visit her web site and blog, and follow her on Facebook and Twitter.

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One of the most fun things about diving into the Research Rabbit Hole is that you never know what you’re going to find. Or not find.

For example, the founding of the Los Angeles Police Department. You’d think that it would be pretty straight-forward to identify the actual date of the department’s founding. The L.A.P.D. Museum cites 10 March 1869 as the date. The problem is there are no city council minutes with that date. There are minutes from 1 March 1869, which do not mention the police at all. There are minutes from 15 March 1869, which mention disciplining a couple police officers for “cruelty to a squaw.”

Even more interesting, there was a police committee dating back to 1855, and there is also a council minutes record from roughly the same time, designating the City Marshal as police chief, in addition to his other duties (which included collecting city taxes).

Even L.A.P.D. historians don’t seem to know where that 10 March date comes from. I know because they were emailing my husband to find out, and my husband forwarded the email to me for the fun of it.

Let me explain how my husband, Michael Holland, happens to be part of this. He’s the archivist for the City of Los Angeles. We never intended that he would become my personal research assistant, but, dang, it’s convenient. It was kind of his fault that happened. You see, his lecture on L.A.’s Zanja system (which was how they irrigated the city’s farms and vineyards before Mulholland raped the Owens Valley) got me started on my Old Los Angeles series, which I set in the 1870s for a lot of reasons I won’t go into here.

When is the real anniversary?
What this all boils down to is that the L.A.P.D. is celebrating the 150th anniversary of its founding this year—and we don’t really know when it was or what they’re counting from. There were police in L.A. before 1868, but we have reason to believe that they were volunteers. And we have a record in the City Council minutes from 21 December 1868 in which the mayor was to appoint “a City Police” made up of four men who would be employed by the city. So, my personal guess is that the mayor took his sweet time doing the official appointing and that whatever paperwork, if any there was, did not end up in the city records.

One of the men that the mayor recommended to be appointed as an officer, J.F. Dye, would play a part in a drama almost two years later that would result in the first officer killed in the line of duty. That victim was also the first person to be chief of the paid force, City Marshal William Warren. One thing that does make this so confusing is that the terms “Police Chief” and “City Marshal” appear interchangeably in the council minutes from 1855 on. This event became the basis for the second mystery in my “Old Los Angeles series,” Death of the City Marshal.

A rough place
Los Angeles was a pretty rough place from the 1850s on. The pueblo was founded in 1781, while California was still part of Mexico and under Spanish rule. When Mexico finally gained independence from Spain in 1821, it still controlled Alta California. Americans started arriving in the late 1840s and by 1848 had gained control of the state via the Treaty of Guadalupe Hidalgo.

In 1849, gold was discovered up north, and that brought even more Americans to Los Angeles. These were mostly failed miners and other transients, resulting in a lot of violence, mostly bar fights. By the late 1860s and into 1870s, it was still very violent, but families were moving in, and that meant things were starting to calm down, alas, not by much.

LAPD Common Council minutes from 21 Dec 1868 meetingBy the fall of 1870, the police force had been expanded to six men. No surprise, the single most common petition made to the Common Council (as it was known at the time) was to request more police officers. The population had grown to around 5,700, still mostly men. Murders were down, but not by much, and one of the guys doing a fair amount of the killing was none other than City Marshal Warren. The other guy was probably Deputy Joseph Dye.

Warren and Dye had started out as friends. Warren needed someone especially tough to patrol the worst parts of town. The problem was that both were hotheads, prone to shooting first and asking questions later. They had a falling out and, on 31 October 1870, got into a gunfight over who had the rights to the bounty on a prostitute.

I did massage the history a little in Death of the City Marshal. In the novel, Warren does not die of the wounds sustained in the gunfight, although in real life, he did. You can’t really have a whodunit if you know whodunit. We know what really happened because the court records are a lot more complete, and there were a lot of witnesses to the affray, which was thoroughly covered in the newspapers of the day.

I’ll be diving into the Research Rabbit Hole again soon. It’s always so much fun to see what I can find. But sometimes, it’s what I don’t find that makes things fun.

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Death of a City Marshall book coverA big thanks to Anne Louise Bannon! She’ll give away an ebook copy of Death of the City Marshal to someone who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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Did you like what you read? Learn about downloads, discounts, and special offers from Relevant History authors and Suzanne Adair. Join Suzanne Adair’s Patreon, and subscribe to her free newsletter.

A Subtle Symbol of Tyranny and Patriotism

Historical nonfiction author Kimberly Walters provides a window into the social and political life of 18th-century America—via tea.

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Kimberly Walters author photoRelevant History welcomes back nonfiction author Kimberly K. Walters, who started reenacting as a hearth cook in 2009 as the Washington Headquarters housekeeper, modeled after Mrs. Elizabeth Thompson. A Book of Cookery by a Lady (2014) is a tribute to Mrs. Thompson. An avid horse woman, animal lover, and historian, Kim is a member of the Fincastle Chapter, the National Society Daughters of the American Revolution in Kentucky. At K. Walters at the Sign of the Gray Horse, she sells reproduction and historically inspired jewelry to care for her rescued and Colonial Williamsburg retired horses. Tea in 18th Century America was released on 17 July 2019. To learn more about her and her books, visit her web site, and follow her on Facebook, Twitter, and Instagram.

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Tea in 18th Century America focuses on the beverage in the American colonies during the eighteenth century. The only other person to write about this topic was Rodris Roth in the 1960s. Tea in 18th Century America is an expansion of a chapter of A Book of Cookery by a Lady, published in 2014.

The Tea from Pomet by Pierre Pomet 1694In America, tea was much more than just a drink, and the book gives the reader insight into the importance of tea in the Colonies and early Federal eras. The book begins with an introduction to the history of tea, its journey to the shores of America tracing its ebbs and flows in popularity, and the cultural meaning attached to its use. Then, while giving credit to the research done by Rodris Roth, I added extensive research utilizing period newspapers, historic texts, period portraits, and prints to immerse the reader in their world.

Tea receipt from Winterthur collection dated 1786Tea in pre- and post-revolutionary America was a symbol of tyranny or patriotism and helped create an American identity. At first, I did not want to go in-depth on the explanation of the legal acts and taxes on commodities that set the stage for Americans’ outrage over the monopoly held by the East India Tea Company on tea. However, I felt it an essential and necessary part of this story. The acts and taxes led to the drop in popularity of tea as revolutionary sentiments grew. To drink tea became a political act, although that seemed only to be the case for imported tea. The tea ceremony was still being practiced, albeit with herbal tea as a substitute. Also tea was still being ordered for import, but we do not know if it ever made it to those who ordered it.

Enjoying tea required all types of “material culture” items: teapots, spoons, tea chests, cups, saucers, slop bowls, specialized spoons such as “mote spoon” and “tea scoop” specifically for the tea caddy, and various other items that were markers of class and financial status. Taking tea was often a performative act in social settings, with rules to be followed and customs to be learned. Tea was so much more than a delightful hot beverage, and it was not only “taken” with sweets as a side dish.

I included chapters on when during the day people in eighteenth-century America drank tea, and the types that were popular. There are instructions on understanding eighteenth-century recipes as well as identifying foods that are perfect to prepare and eat when having your own tea party. From breads and small cakes to dessert collations—there are notes for each recipe to help prepare them. I have also included descriptions of how food was given color and even how medicinal teas were used to cure an ill.

A bonus chapter focuses on the life of Margaret Tilghman Carroll, widow of Charles Carroll “the Barrister.” While living at Mount Clare in Baltimore, Maryland, Mrs. Carroll kept an account book that included an inventory on tea items she owned, and she wrote recipes within it. That book is preserved in the Maryland Historical Society library.

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Tea in 18th Century America book coverA big thanks to Kimberly Walters! She’ll give away one hardcover copy of Tea in 18th Century America to someone who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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Did you like what you read? Learn about downloads, discounts, and special offers from Relevant History authors and Suzanne Adair. Join Suzanne Adair’s Patreon, and subscribe to her free newsletter.

The Matrilineal Culture of the Algonquian Peoples of Eastern North Carolina

William Denton discusses a major source of the culture clash between Algonquian people and the first Europeans in North Carolina.

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William Denton author photoRelevant History welcomes William Denton: historian, author, and blogger. Born and raised in Eastern North Carolina, his areas of study include ancient and classical history, North Carolina history, education, and politics. William attended North Carolina State University, Liberty University, and Unicaf University, holds a BS in Religion, an MA in History, and a Ph.D. in Humanities. He is a member of the American Historical Association and the Association of Ancient Historians. His historical nonfiction, A History of Eastern North Carolina: Indigenous People, Colonization, and the Birth of a State, will be released next week on 28 October. William and his wife live in Nash County, North Carolina with their son. To learn more about him and his books, visit his web site.

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Map of native tribes in the CarolinasThe coast of Eastern North Carolina was once home to an abundance of Algonquian tribes. The Iroquoian Tuscarora tribes were more influential within the Upper and Lower Inner Banks and Coastal Plain regions. These various Algonquian-speaking peoples occasionally formed loose affiliations and alliances, which, when paired with their overlapping cultural practices, sometimes blurred the lines of individual tribal identification.

For example, the historical mentions of the Weapemeoc Nation can lead to some confusion, as the nation consisted of an association of subdivided tribes named the Pasquotank, Perquimans, and Poteskeet. The Weapemeoc were also often referred to as the Yeopim Indians, presumably from the English’s difficulty in pronouncing the tribe’s Algonquian name.

As English incursions into native territory increased, social disruptions created various cultural shifts within the local tribes, further complicating the issue of identity. One of the most interesting aspects of Algonquian culture, however, has to do with the role that women played in the political and social structure of the tribes.

The role of women in Algonquian villages
The Algonquian nations of Eastern North Carolina possessed a beautiful and well-preserved culture that differed from that of the Europeans in key aspects. Some native tribes in the area were matrilineal, meaning that familial relationships and organization were centered around the mother, as compared to the Western patrilineal culture wherein family lineage was reckoned along the father’s ancestral line.

One of the best examples of this is the case of Manteo’s mother, who was said to be a leader within Croatoan society before being inadvertently killed by English colonists during a confusing conflict between the Croatoan and Roanoke tribes.

Even in tribes without strict matrilineal practices, women wielded considerable power and influence within the native Carolina populations. In the family unit, individual homes were owned by women, with a man marrying into a woman’s home and joining her family. Clan names were often passed down through the mother, as opposed to the Western tradition of paternal surnames.

The matrilineal customs of the native peoples perplexed the European colonists, as they frequently attempted to deal with only the male members of tribes in matters of trade and diplomacy. Sometimes this confusion over internal tribal power structures led to treaties and land agreements being delayed or misunderstood as the English insisted on dealing only with the men from native settlements, even though some tribal leaders were female.

It would be inaccurate, however, to label these native tribes of Eastern North Carolina as matriarchal. Though influence often passed along maternal lines, men also exercised political influence and tribal control. Hunting and fishing rights passed from father to son, and many tribes recognized a paternal line of authority within their village.

The founding of many villages centered around a common male ancestor. Shamans were almost always men and had considerable influence over chiefs and elders. If anything, the native populations had relatively balanced gender roles, especially when compared to the European society of the time.

The village homes were owned by women who helped manage affairs within the village, including cultivating crops and gathering resources. Men hunted and protected the settlement. Both men and women contributed to governing their villages.

The communal nature of indigenous political organization
In matters of politics, the native tribes were characterized by communal leadership rather than a formal system of government. While chiefs led local villages within a tribe, the majority of decisions were made by mutual consent of a council of some sort, usually made up of elders and well-respected members of the tribe, though decisions were made in the best interests of the entire village.

North Carolina Algonquin Dance RitualWhile the exact power structure varied from tribe-to-tribe, all Algonquian tribes shared common elements and traits. For example, unlike their Iroquoian counterparts, the Algonquians did not form strong alliances or political bonds with other Algonquian tribes, though they did collectively respond to military threats at times. The Algonquians were more interested in village-based relationships, with many clans who claimed a common ancestry gathering together in a local settlement.

The Algonquian tribes of Eastern North Carolina held time-honored customs and beliefs that predated the arrival of Europeans by centuries, if not millennia. As the English colonists began to expand into Native territory and establish trade relationships with the various tribes, the native populations began to suffer irreparable harm.

Disease, warfare, slavery, land theft, and the disruptive nature of the colonists’ technological advancements quickly reduced the Carolina Natives’ populations within a century of initial contact with the Europeans. Their cultures were also forever changed, with many tribes assimilating into the newly encountered European way of life and disappearing from the pages of history. The important role that women played in the social structure of the Algonquian people, however, is one historical element that must not be forgotten.

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The History of Eastern North Carolina book coverA big thanks to William Denton! He’ll give away a copy of A History of Eastern North Carolina to someone who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available within the U.S. only.

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The Historical in “Historical Fantasy/Steampunk”

Historical fantasy/steampunk author Jeri Westerson describes the depth of historical research she used for her series.

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Jeri Westerson author photoRelevant History welcomes back Los Angeles native Jeri Westerson, author of twelve Crispin Guest Medieval Noir Mystery novels, a series nominated for thirteen national awards from the Agatha to the Shamus. Jeri also writes two paranormal series: “Booke of the Hidden,” and the “Enchanter Chronicles Trilogy,” the first of which is The Daemon Device. (Watch the trailer here.) She has served two terms as president of the Southern California Chapter of Mystery Writers of America, twice president of the Orange County Chapter of Sisters in Crime, and as vice president for the Los Angeles Chapter of Sisters in Crime. To learn more about Jeri and her books, visit her web site (plus Enchanter Chronicles), and follow her on Facebook, Instagram, and Goodreads.

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It’s fantasy, you say. Why does it need to be historical? Can’t you just make it all up?

Not on my watch, missy.

Since I come from a background steeped in historical research for my Crispin Guest Medieval Noir Mysteries, it was natural to do the research needed for a Victorian setting for my fantasy/steampunk venture, The Daemon Device, book one in the Enchanter Chronicles Trilogy.

Having a foundation in the real history gives the magic system I’ve created a certain weight. It grounds the reader in the familiar before it branches off into its fantasy realm, a place where even fantastical machinery is powered by steam (hence the “steampunk” aspect) as well as a certain level of magic.

Steampunk is one of those “speculative fiction” sub-genres, usually tied in one way or another with a smattering of science fiction and sometimes a supernatural aspect, as well as alternate history.

My history is just a smidge “alternate” with Prince Albert surviving his brush with pneumonia to live a long life with Queen Victoria, and the fact that dirigibles are commonplace, chugging through the sooty skies of London. It’s all matter-of-fact, don’t you know. That’s just the backdrop to the fantasy part, the part with my magician, Leopold Kazsmer, the Great Enchanter, with his Jewish/Romani heritage he is none too proud of. A man who has learned through his study of the Kabbalah to summon Jewish daemons to help him perform real magic. “Daemons” as in the helpful kind as opposed to “demons”, the evil kind.

Daemons vs demons
King Solomon (with a horned Jewish aide) binds demons to his serviceAnd that, too, led to some research into what the interpretation of demons has been between the Judeo and Christian sides of scriptures. Jewish mysticism goes in some surprising directions. In Judaism, for instance, there is no Hell as Christians have defined it. No pitchfork Devil in charge of tormenting souls for all eternity. Instead, Jewish belief is that there cannot be eternal punishment for a finite life of sin. God just isn’t that vindictive. The writings talk of Gehenna—a place of waiting and working out one’s remorse for past sins (like purgatory)—and was the dwelling of the daemons. Its partner in another locale but Gehenna-adjacent is Sitra Achra, the place where all evil comes from.

The word “daemon” itself is a Latin version of a Greek word for benevolent spirits. It starts to get complicated from there between the Kabbalah (Jewish mysticism), the Talmud (commentary on Jewish civil and ceremonial law and legend), and translations between languages.

Mysticism meets magic
History sure gives you a choice of protagonists as well as antagonists, and plenty of real-world events to draw into your fiction, including Imperial Germany’s gearing up for the first run of the Master Race in World War I. It wasn’t hard to conjure up a Germanic order of world domination. Using dirigibles to do it? Hey, why not?

Carter Beats the DevilAdded to that, is the world of the nineteenth century magician. If you look at some of the posters from the era, there is plenty of use of demon imagery, where even the magician Carter “Beats the Devil.”

In the mid-1800s in the United States, Ouija Boards were coming into vogue with a huge upsurge of interest in spiritualism (possibly due to the many deaths in the American Civil War). It was touted as a wholesome activity for the whole family! And why not? If Aunt Effie kicked the bucket before you could visit her deathbed, you could always call her up on the Spirit Board and say your good-byes then. By 1891, the first few advertisements hit the papers for “Ouija, the Wonderful Talking Board.”

I’ve always been fascinated by this time period of magicians, spiritualism, ghosts, and ectoplasm, where séances and the investigation into the next world compelled and enthralled, and science was still crossed with a certain level of mysticism, where maybe magic was a real possibility. Ask Sir Arthur Conan Doyle of Sherlock Holmes fame, a séance fancier, and who was gullible enough to believe a couple of little girls took pictures of fairies in their garden.

It’s a time where anything could happen. And anything can…with a little magic.

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The Daemon Device book coverA big thanks to Jeri Westerson! She’ll give away an ebook copy of The Daemon Device to someone who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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Pedestrianism: Fad Sport in Victorian America

Historical mystery author Steve Bartholomew reveals a peculiar Victorian precursor to Olympic speed walking.

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Steve Bartholomew author photoRelevant History welcomes back Steve Bartholomew, who grew up in San Francisco but has lived other places such as Mexico City and New York. Now he holes up on the shores of a lake in northern California, away from crowds. He’s been writing since about age nine, published science fiction and some non-fiction, but now is mainly interested in history and historical fiction. He’s always loved history, but only began writing about it when introduced to a sidewheel steamship that sank in 1865, loaded with treasure. The more history Steve looks at, the more treasures he finds. To learn more about him and his books, visit his web site, and follow him on Facebook.

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I write fiction because I like to tell stories. I read about history because I like to read good stories. I don’t mean official history texts, of course. I often dig through old magazines and newspapers. Sometimes I find old neglected books in used book stores, maybe books no one else has read for a hundred years. The Internet has made it possible to scan thousands of newspapers and books published a century ago. Now and then I start looking for something in particular and find something else altogether. That’s how I discovered the walking game.

I was researching streetcars for my latest book, The Driver, set in 1877 San Francisco. It’s a murder mystery; the hero and prime suspect is a streetcar driver. Thus, I was looking through an 1877 issue of the Daily Alta California for information about crime news, robberies, murder, and so on. The Alta is a great source for that sort of thing. My eye was caught by the following clip:

New Advertisements
Pedestrianism Extraordinary!
Miss Kate Lawrence
will walk
100 Miles in 28 hours,
at
Pacific Hall, Bush Street,
Beginning at 8 o'clock on
Tuesday evening August 21,
and ending at midnight on the 22nd.
admission 50 cents



“Pedestrianism extraordinary?” What the heck was that? Admission fifty cents? That would be a high price in 1877, when you could buy a good restaurant meal for a dime.

Naturally, I had to investigate further. My first thought was to wonder if Miss Kate Lawrence was allowed to take bathroom breaks or refreshment during her 28 hours of walking. I don’t know what Pacific Hall was like, but I assume it had some sort of track, either curved or rectangular. Why would anyone want to do this, anyway? And why pay money to watch?

I checked out other papers for various dates and from different cities. Here’s one from the Sacramento Union, 1879:

Weston has succeeded in walking 550 miles, and has won a bet and a belt, and the questionable honor of having the particulars of his feat telegraphed all over the world. The passion for pedestrianism which this affair illustrates is neither more nor less respectable than any other of the popular fancies which succeed one another in an interminable procession. The fact that Weston has walked so many miles is an utterly useless fact. It has no bearing upon anything which can improve the condition of the human race. As an amusement pedestrianism is of the mildest. We do not believe that these spasms of athleticism produce any permanent good in the world, even in encouraging bodily exercise...



Newspapers in those days often drew a thin line between reporting and editorial. This fellow named Weston was apparently a leading athlete in his sport, which the above writer found to be “utterly useless.”
Some athletes achieved the feat of walking a thousand miles without stopping. I wonder what brand of shoes they were wearing? A wonderful opportunity for product placement. But of course no one had yet thought of that.

Pedestrianism

“Pedestrianism” was a real thing in the 19th century. There were efforts to revive the sport (if you can call it that) as late as the 1920’s. Apparently it was replaced by something called race walking, or speed walking, which became an Olympic event. So those of us in these modern times are deprived of the opportunity of paying fifty cents to watch a lady walk around in circles for 28 hours.

Of course, there were a lot of other things going on in San Francisco in 1877. It was the year of the city’s worst race riot, when a few malcontents tried to burn down Chinatown. There were murders and bank robberies. Black Bart was robbing Wells Fargo stagecoaches. There were bank failures and threats of war. Watching a lady walk around in circles might have seemed like a nice way to get away from it all. It could have been almost as exciting as watching paint dry. Maybe we should consider bringing back the walking game.

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The Driver book coverA big thanks to Steve Bartholomew!

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Volcano House: Sharing Aloha on a Crater’s Rim

Cozy mystery author Janet Oakley recounts the fascinating history of how Volcano House Hotel near Kīlauea Crater’s rim came to be.

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Janet Oakley author photoRelevant History welcomes back historical fiction author Janet Oakley, a history nerd and amateur gardener. Her fiction spans the mid-19th century to WW II with characters standing up for something in their own time and place. Her writing has been recognized with a 2013 Bellingham Mayor’s Arts Award, the Chanticleer Grand Prize for Tree Soldier, Goethe Grand Prize for The Jøssing Affair, 2018 Will Rogers Silver Medallion and 2018 WILLA Silver Awards for Mist-chi-mas: A Novel of Captivity. Timber Rose was a 2015 WILLA Award finalist. A UH Manoa grad, she has special memories of the 1877 Volcano House, often teaching there. To learn more about Janet and her books, visit her web site, and follow her on Facebook and Twitter.

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The island of Oahu has Diamond Head. Maui has Haleakala. But neither of these compare to the Big Island of Hawai’i’s active volcano at Kīlauea. Sacred to the Hawaiian goddess, Pele, and the darling of volcanologists worldwide, Kīlauea captured the imaginations of Europeans from their very first visit in the late 1790s. Soon, travelers from all over the world began to show up to see its “lava lakes.”

Early tourists on Kīlauea Crater’s rim
Volcano House Register Hikers 1890In 1823, Reverend William Ellis, an Englishman, made such a visit with American missionary, Asa Thurston. It was arduous journey of nearly twenty miles starting down by the ocean, crossing a lava desert and eventually arriving at the north end of Kilauea Crater. Ellis wrote, “We stopped and trembled.” He then went on to describe Kīlauea:

Immediately before us yawned an immense gulf, in the form of a crescent, about two miles in length, from north-east to south-west, nearly a mile in width, and apparently 800 feet deep. The bottom was covered with lava.

On the north rim of the crater, their Hawaiian guides set up a hut for the night made of “a few green branches of trees, some fern leaves and rushes…” This was most likely one of the first tourist lodgings for travelers.

The 1840s brought both sightseers and explorers to Kīlauea. Between December 1840 and January 1841, the US Exploring Expedition, led by Lt. Charles Wilkes, visited Kīlauea while doing a survey trip to the summit of Mauna Loa. With steady arrivals to the rim, a Hawaiian is said to have set up hut where he sold food to visitors. In 1846 Benjamin Pitman from Salem, Massachusetts, erected a one room grass shelter at the crater’s rim. For a dollar a day a visitor could sleep on a mat floor. He soon gave up the enterprise, but he left a name for the structure—Volcano House.

Volcano House 1866 NPS Hawai'i Volcanoes National ParkIn 1866, George W.C. Jones of Keauhou, Hawaii, who had made his fortune in pulu (a popular soft fiber from the hapu’u fern and used for upholstery stuffing), went in partnership with Charles and Jules Richardson to build a more substantial wood structure. Overlooking Kilauea Crater, the building had a pili thatch roof with four bedrooms, parlor, and dining room inside. Mark Twain came for a visit in 1866 and wrote about Volcano House in Roughing It:

Neat, roomy, well-furnished and a well-kept hotel. The surprise of finding a good hotel at such an outlandish spot startled me, considerably more than the volcano did.

Six years later, another famous personage visited Volcano House. Englishwomen Isabella Bird was already well known as a travel writer and explorer when she arrived on the Big Island in 1872 to climb Mauna Loa. She later wrote of arriving at Volcano House in the dark:

Rarely was light more welcome than that which twinkled from under the verandah of the lonely crater house into the rainy night. The hospitable landlord of this unique dwelling lifted me from my horse, and carried me into a pleasant room thoroughly warmed by a large wood fire…

A new building, more visitors
By 1877, Volcano House was overflowing with visitors who came to watch Kīlauea’s live eruptions and lava lakes from the inn’s porch. It was time to build a larger, more comfortable Volcano House Hotel. The three partners hired architect Willian Lentz to accomplish this. Lentz’s design was the first Western-styled structure in Volcano. Doors, windows and building materials were brought from the coast of Keauhou on horseback and two-wheeled carts. The rafters, posts and studs for the hotel were hand hewn from native ‘ohi‘a and naio (false sandalwood) hardwood. This new inn boasted a central main room with fireplace, six guest rooms to the right of it, and a parlor and manager’s quarters to the left. Colonel John Henry and Emma Maby were hired to run it. A travel writer from San Francisco in 1880 glowed about the rooms and bed being “scrupulously clean…and the fare of excellent variety…”

In 1889, Robert Louis Stevenson visited the Big Island, but did not go up due to his health.

In 1893, Volcano House went under another remodel. A two-story addition of fourteen rooms was added onto the left end of the original structure, becoming the main part of the hotel. An observation tower and a larger dining hall were also added. The main room of the 1877 structure was now the “parlor.”

A new life and purpose
1907 Postcard of VH showing the 2 story addition from 1891Over the decades, Volcano House changed owners several times. When the Inter-Island Steam Navigation Company took over in in 1921, a new two-story wing was built, bringing the number of rooms to 115. Sadly, the 1877 structure was sawn apart and moved to a new location away from the cliff. There it served as quarters for the hotel employees and sometimes furniture storage. In 1940, it briefly functioned as an interim lobby and bar when the 1921 Volcano House burned down. It began to fall into disrepair after today’s present hotel was built.

In 1971, nearly 100 years after it was constructed, a local photographer and architect student rented the deserted 1877 building for a wilderness photography class. The classes were so successful that the photographer approached the Park Superintendent with the idea of using the building on a permanent basis. Volcano residents interested in the arts joined in.

In 1974, permission was granted. Now listed on the National Register as Hawai’i’s oldest visitor accommodation, the 1877 Volcano House displays the works of three hundred Hawai’i artists and presents cultural programs as the Volcano Art Center. From a grass hut in the 1840s during the time of the Royal Hawaiian Kingdom through territory and statehood and its latest manifestation, Volcano House has always brought aloha to visitors coming to stand in awe of nature on the rim of the world’s most accessible volcano, Kīlauea.

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Volcano House book coverA big thanks to Janet Oakley! She’ll give away one ebook copy of her cozy mystery, Volcano House, to one person who contributes a comment on my blog this week. I’ll choose the winner from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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A Day in the Life of Puduhepa, Queen of the Hittites

Historical fantasy author Judith Starkston describes a day in the life of Puduhepa, Queen of the Hittites.

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Judith Starkston author photoRelevant History welcomes back Judith Starkston, author of the award-winning historical fantasy Priestess of Ishana and the Trojan War novel Hand of Fire. She has degrees in Classics from the University of California, Santa Cruz and Cornell. Priestess of Ishana combines history with magical elements found in Hittite rites, and in the series, Queen Puduhepa is renamed Tesha after the Hittite word for “dream.” (Read the post to find out why.) To learn more about Judith and her books, visit her web site, follow her on Facebook and Twitter—and sign up for her newsletter to receive a free Bronze Age short story and cookbook.

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Treaty of Qadesh between Egypt and Hittites, Giovanni Dall'Orto WikiMedia CommonsQueen Puduhepa pressed her seal into the first extant peace treaty in history. The Treaty of Kadesh was between her kingdom of the Hittites (in what is now Turkey) and Rameses II, Pharaoh of Egypt, during the Late Bronze Age, in the thirteenth century BCE. In the twentieth century, her letters, treaties, religious codifications and judicial decrees came to light when archaeologists dug up the great cuneiform libraries of her capital, Hattusha.

She reigned for some seventy years. At about fifteen she married Hattusili, who later became the Great King of the Hittites and she the queen. In the years following her reign, unknown forces destroyed and buried the Hittite Empire, and this remarkable queen was forgotten to history. From clay tablets, now deciphered and translated, we can reconstruct some of the typical events from a day in the life of Puduhepa.

Even the water matters
As Puduhepa’s hypothetical day begins, she reaches for that first cup of water to quench her morning thirst. From one of the tablets, we have instructions to palace personnel about the royal water:

All the kitchen personnel—the cupbearer, the table-man, the cook, the baker, the dairy man (the list goes on) you will have to swear an oath… Fill a bitumen cup with water and pour it out toward the Sun-god and speak as follows: “Whoever does something in an unclean way and offers to the king (or queen) polluted water, pour you, O gods, that man’s soul out like water!”

and

You who are water carriers, be very careful with water! Strain the water with a strainer! At some time I, the king, found a hair in the water pitcher in Sanahuitta. I expressed my anger to the water carriers “This is scandalous. … If he is found guilty, he shall be killed!”

According to the Hittites, a hair could be used to place a curse on the king or queen. Just slip the correct hair in with the proper incantations, and you could shorten the king’s life, cause him a wasting illness, or any number of other mysterious problems. Curses were a regular concern—which explains the stiff penalty in this case, although ritual purity in general for the royal family was a tremendous concern for reasons of proper relationship and harmony with the gods rather than notions of healthfulness.

Setting things right with the gods
Once Puduhepa refreshes herself with water free from any curses, she might prepare herself to go to the temple to make offerings and pray. Puduhepa’s love and devotion for her husband were legendary. They met accidentally—except they both attributed it to their patron goddess Ishtar—and it was love at first sight. In a dream, Ishtar commanded Hattusili to marry Puduhepa. Puduhepa also had dreams from Ishtar regularly, and these two mystics, who led extremely pragmatic lives, found great solace in each other. When Hattusili was ill, as he often was both with a mysterious eye ailment and something painful in his feet, Puduhepa prayed fervently for his health.

In the inner sanctum of the temple where only the royal family and the priests were allowed access, Pudhepa makes offerings to the divine statues of the gods. Each day priests and priestess provided food and drink for and bathed and dressed their gods. In this brightly frescoed space, before gold and silver statues draped in finery, Puduhepa offers a goat or bull for sacrifice. She has selected bread offerings from a myriad of shapes—today perhaps a hand or bird—and her breads are sweetened with honey and soaked in olive oil.

To ensure her husband’s health, she beseeches the gods to bring Hattusili long life and well-being. In one of her extant prayers, she opens by reminding the Sun-goddess Arinna that Hattusili had recaptured the goddess’s sacred city of Nerik, and the traditional offerings to her are once again being made there. After this reminder of the goddess’s debt to Hattusili, Puduhepa goes on to make this plea:

Since I, Puduhepa, am a woman of the birthstool (a midwife or possibly a mother of many children), … have pity on me, O Sun-goddess of Arinna, my lady, and grant me what I ask of you! Grant life to Hattusili, your servant! Through the Fate-goddesses and the Mother-goddesses may long years, days and strength be granted to him.

Later in the same prayer, now directed to one of Arinna’s attending goddesses, Puduhepa suggests that maybe someone has made an offering to the gods to damage Hattusili or has otherwise cursed him, and that this goddess should undo that harm. In return Puduhepa will give her a life-sized silver statue of Hattusili with golden head, hands and feet. That’s a lot of wifely devotion and an interesting window into how the Hittite queen viewed her relationship with the gods. The queen wasn’t afraid to resort to divine bribery.

Counselor, priestess, judge and diplomat
Next in her day she could select from a wide range of activities we know she engaged in. She served as her husband’s primary source of counsel, as a priestess of Ishtar, as supreme court judge for the Hittite Kingdom, as an astute political negotiator, and as a marriage broker (a form of diplomacy) between great rulers such as Rameses and her husband’s many children (by concubines as well as Puduhepa’s own).

Finally some food
At the end of her busy day she had a supper of lamb roasted in cumin and garlic with a side dish of lentils and leeks. Some cucumber in yogurt cooled her tongue. Perhaps servants laid out the exotic, imported treat of dates on a silver tray for her enjoyment. More likely the finishing sweet came in the form of dried figs and apricots. She might even have drunk her beer through a straw, which as near as we can tell was a filter to keep the bits of grain out of one’s mouth.

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Judith Starkston book coverA big thanks to Judith Starkston! She’ll give away an ebook copy of Priestess of Ishana to two people who contribute a comment on my blog this week. I’ll choose the winners from among those who comment by Friday at 6 p.m. ET. Delivery is available worldwide.

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