Last post we talked very seriously about serious topics. Not today. Today, about the very serious topic of the unimaginable floods in South Carolina, I give you Lawson's response to similar floods 315 years ago.

One of the things Lawson appears to have been about was Doing the Science. He took classes at Gresham College in London, where the brand-spanking-new Royal Society met, and everything about his life indicates that he wanted to science. He traveled to Carolina; he undertook his enormous trip; he gathered botanical specimens for one of the greatest collectors of the day, and his specimens remain in the Natural History Museum as part of the founding collection of the British Museum.

Except.

He kind of missed some of the point of this whole science thing. The motto of the Royal Society is "Nullius in Verba," or, roughly, "don't take anybody's word for anything," demonstrating the society's commitment to experimentation and data rather than authority and pronouncement.

Which makes Lawson's interpretation of the "freshes" of the Santee and its resulting flooding somewhat charming. We all saw the rain come down in the last week -- we saw the radar and the photographs and so we understood. Lawson, in 1701, got to the mouth of the Santee River, found it with a significant current and in flood, and didn't know what caused the flooding. Evidently they didn't get 20 inches of rain, or surely he'd have mentioned that. Just the same, lack of evidence didn't stop him from surmising that the Santee flooded -- every year at this time, he was told -- because, well, because it snowed up in the mountains (the sources of the Santee do in fact stretch all the way to the Blue Ridge), so that meant that the snow built up without help of the salty sea to melt it, and then when a warm breeze came in it all melted at once and came rushing down the river.

In January.

It's not Lawson's greatest mansplain ever (he imagines at one point that flowing over marble is what makes Carolina water blue: "The Springs that feed these Rivulets, lick up some Potions of the Stones in the Brooks; which Dissolution gives this Tincture, as appears in all, or most of the Rivers and Brooks of this Country." Carolina Blue jokes to come). Just the same, it's a pretty good mansplain and he deserves credit. Good description of the flood, not so good on its causes. Here, anyhow, are Lawson's own words: "The next Morning very early, we ferry'd over a Creek that runs near the House; and, after an Hour's Travel in the Woods, we came to the River-side, where we stay'd for the Indian, who was our Guide, and was gone round by Water in a small Canoe, to meet us at that Place we rested at. He came after a small Time, and ferry'd us in that little Vessel over Santee River 4 Miles, and 84 Miles in the Woods, which the over-flowing of the Freshes, which then came down, had made a perfect Sea of, there running an incredible Current in the River, which had cast our small Craft, and us, away, had we not had this Sewee Indian with us; who are excellent Artists in managing these small Canoes.

"Santee River, at this Time, (from the usual Depth of Water) was risen perpendicular 36 Foot, always making a Breach from her Banks, about this Season of the Year: The general Opinion of the Cause thereof, is suppos'd to proceed from the overflowing of fresh Water-Lakes that lie near the Head of this River, and others, upon the same Continent: But my Opinion is, that these vast Inundations proceed from the great and repeated Quantities of Snow that falls upon the Mountains, which lie at so great a Distance from the Sea, therefore they have no Help of being dissolv'd by those saline, piercing Particles, as other adjacent Parts near the Ocean receive; and therefore lies and increases to a vast Bulk, until some mild Southerly Breezes coming on a sudden, continue to unlock these frozen Bodies, congeal'd by the North-West Wind, dissipating them in Liquids; and coming down with Impetuosity, fills those Branches that feed these Rivers, and causes this strange Deluge, which oft-times lays under Water the adjacent Parts on both Sides this Current, for several Miles distant from her Banks; tho' theFrench and Indians affir'm'd to me, they never knew such an extraordinary Flood there before."

Greetings from Wilson, North Carolina, where the Lawson Trek is four hiking-days from its arrival in little Washington and the completion of this journey. 

I want to tell you all about Wilson, a small city struggling to reinvent itself in the wake of the loss of tobacco farming and other traditional rural vocations that made it a coastal plain capital. Wilson is working hard on its downtown, encouraging the arts, and looking forward. 

I want to tell you about Clayton, a smaller city (Wilson has close to 50,000 people; Clayton is closing in on 20,000), which is trying to combine a downtown focus on small business with the advantages it has by being part of the metropolitan Raleigh tech hub. I want to tell you about how it's felt to walk away from even the last hills and into the coastal plain, where the clouds put on a show every day and the land spreads itself out before you like a beach blanket. I want to tell you about the fried bologna sandwich I had in Papa Jack's, in Buckhorn Crossroads and the barbecue I ate at Parker's in Wilson, about what seems to be Lawson's crossing of the Neuse River and what may or may not have been Wee Quo Whom, a waterfall whose location has always presented a significant problem for route tracers.  

And yet instead I need to address an issue I thought we had resolved already. I'm talking, once again, about the possible hanging tree in Salisbury, which sparked a discussion -- a highly respectful discussion on all parts, I might add -- about the confederate flag and the history of racism in the Carolinas. (I updated things a bit here.)

Once again: by far the most delightful aspect of this discussion -- at least in these pages -- is the decency with which it's been carried on. I have spoken with people who vigorously support the flying of the confederate flag and people who think (as I do) that the flag represents a legacy of hatred and white supremacy. And we shook hands and we kept our voices modulated and we listened and smiled. We didn't change our minds much, but we engaged in civil discourse.

So then yesterday I got this comment on the blog.

I hate to allow Mr. Mathews, whoever he is and wherever he comes from (the return address on his comment came up as "server unknown" or some such), to kidnap this discussion, but I found it so heartbreaking that I wanted to put it out there rather than bury it: I've always believed that you expunge corruption by exposing it, not by hiding it.

It's scarcely worth pointing out the tide of irrationality in his comments -- he seems to think that his ancestors stole the land of the United States from the Indians fair and square (and tried to seize it again through treason) so that means those of us who don't share that background are somehow, I don't know -- well, gutter degenerate filth, so the United States is his country and not ours. We see so much of this now and I find it heartbreaking. I will point out that the word "gutter" is commonly attributed to Louis Farrakhan about Judaism (whether he ever said it or not is another entire question. And meanwhile, the Nazis famously despised "degenerate" art, so once you're using code words like degenerate and gutter, you're aligning yourself with some pretty troubling things.

I need to tell you this: I have sat across from Peggy Scott of the Santee Indians, who was kind and decent and delightful, across from John Jeffries of the Occaneechi, who was kind and decent and delightful. (I haven't been able to tell you about him yet, but take a look at this until I can.) If anyone -- anyone -- could complain about people showing up and ruining a country -- well, you know. The point is, Mr. Mathews is spewing a kind of vicious, ignorant, cowardly hatred that pollutes everything it touches, and it hurt my spirit to leave it rotting in the comments thread of this blog, and it hurt even worse to delete it, as though I were afraid of it. 

So I'm sharing it here. And in that spirit I also say, once more: the vast majority of people with whom the Lawson Trek has interacted -- in fact, simply everybody else -- has shown such kindness and generosity that this ugly attack so near to the end of the project serves only to underscore that. I am grateful for that more than I can express.

To cleanse the stain of Mr. Mathews' vileness from our spirits, I will do something I should have done much more of throughout this project but only just thought of literally this very second: I'm going to share a bunch of photos and captions to show what it's looked like from the Lawson Trek the least couple hikes. Thanks for reading. And as for Mr. Mathews and his ilk, I suggest we just do what his favorite song asks us to do anyhow: look away.

In my first two treks I spent quite a bit of time with the descendants of the French Huguenots, settlers along the lower Santee River who welcomed and housed Lawson after he had made his way down the coast and started up the Santee. Just like their ancestors, the Huguenot descendants fed me, found me places to sleep, directed me, and wished me well.

From the Huguenot settlement Lawson continued north, likely following an Indian path along the edge of the swamp on the northeast bank of the Santee River, now called the Santee Swamp. The first native people he met there were the Santee Indians, whom he described as "a well-humour'd and affable People; and living near the English, are become very tractable."

Lawson talks about Santee skills in making corncribs, on stilts and daubed with mud, that kept out rodents, thus enabling them to leave them unguarded, "always finding their Granaries in the same Posture they left them."  They needed significant corn storage, "there being Plantations lying scattering here and there, for a great many Miles [along the Santee River]." Especially beans and corn, the Santee, whose name means something like "river people," were great farmers in the rich bottomlands near the Santee River.

Says Lawson, "They came out to meet us, being acquainted with one of our Company, and made us very welcome with fat barbacu'd Venison," and let me promise you, Carolinians have been welcoming visitors with barbecue ever since. 

All of this is to say, from the wonderful hospitality of the Huguenots (which their descendants recreated with me), Lawson advanced to the wonderful hospitality of the Santee, and I was anxious to see if I could meet their descendants and see how time had treated them. I was thus thrilled when Chris Judge of the Native American Studies Center of the University of South Carolina-Lancaster gave me contact information for the current chief and vice-chief of the Santee, Randy Crummie and Peggy Scott. Chief Crummie was working seven days a week keeping body and soul together, so he asked me to reach out to vice-chief Scott, whom I now think of as Peggy and regard as a friend, and who welcomed me to her region just as openly as her ancestors did centuries ago.

Given that the U.S. government has a Bureau of Indian Affairs, I'm loth to get offended on anybody's behalf. And when I asked Peggy whether she'd grown up identifying as a Santee, she said, "We were identified as a derogatory name, that I don't choose to repeat."

She attended an Indian school, segregated and denied resources to the point where she says "I didn't know what a gymnasium was. I didn't even know what a library was." A couple of her friends went to the high school but were treated so badly they left. She says when she was in fourth grade the Indian school closed and she moved into the middle school, where she describes a segregated system having white and black drinking fountains. If an Indian child was thirsty? "The teacher or principal would go get you a paper cup of water."

It's no surprise, of course. Indigenous peoples like the Santees were already reeling from the results of European contact by the time Lawson met them in 1700. Smallpox had devastated them, rum had taken them unawares, and they had been not only uprooted from their land but commonly enslaved -- Indian slavery was such an enormous undertaking that before 1715, Charleston actually exported more Indian slaves than it imported African slaves. The Santees numbered around 1000 in 1600 but declined as precipitously as their neighbors. In 1711 they fought with the British against the Tuscarora (who had killed Lawson), though by then their number was so reduced that according to The Indian Slave Trade they sent only a portion of a group of 155 that comprised at least seven tribes' worth of warriors. in the 1715 Yamassee War in South Carolina that finally sealed the fates of the Southeastern tribes, they fought with their Indian neighbors against the colonists, but it was basically over when the Yamassee lost. The remnant of the Santee (80 or so people in two villages) moved up the river to join the Catawba or melted into the swamps, just trying to keep away from the colonists, over the years mixing with other outcasts like escaped slaves and poor whites. The wonderful Those Who Were Left Behind tells the story of the South Carolina tribes who remained, explaining how the current Santees may descend from a group of indeterminate Indian background who found themselves a small piece of land southeast of the Santee River in the mid-1700s and have been around there ever since, reasserting the name "Santee" in the 20th century. Exactly what blood runs in whose veins is a subject for debate -- constant debate, given that the Santee Tribe is currently recognized by South Carolina but not the federal government -- but Peggy has no doubts.

"I was born in the middle of my tribe," she says. "My father and the elders delivered me in my mother's bedroom."

Of that new building, Peggy told a an amazing story. Much of our discussion had to do with persecution, with the difficulties of gaining recognition, with the troubles of growing up Indian in a country that has never known what to do with you. "Even as a child it used to irk me," she recalls. "You came here, you tell us we're savages," she says. And then, when you try to get recognition for your tribe, "now, hundreds of years later, they say go find your history, your heritage -- that we took from you."

Some of it they can't have, though. 

"I'm part of the South Carolina Native American Ladies Traditional Dance group," she says. There was a time, after a significant accident, when Peggy could barely function, much less dance. But as her rehabilitation continued, she ended up able to dance, and a dance was scheduled at a pow wow the Santee hosted.

Let her tell you about it.

The Santees have waned and waxed again, growing stronger in recent years -- from only a few in the 1700s back to near a thousand now, the Santees remain by the river. Peggy brought us their welcome, and we certainly can be no less grateful for it than Lawson was.

The morning after his stay with Mons. Gallian, Lawson was ferried across the engorged Santee by an Indian guide, whereas Katie and I just walked across the Route 17A bridge, though the river was plenty high for us too. As we continued walking we stumbled into some kind of farm development that included horses and a lake that was completely not on the map and had to scramble around to figure out where the hell we were. At approximately this point Lawson too found himself stuck. With the Santee in enormous flood, his group of six explorers and their lone guide (they had left their four canoe guides behind when they began walking) disputed about the way to the home of Mons. Gallian the younger, evidently one Barthelemy Gaillard,.

Lawson and two associates remained behind on a knoll, while the others paddled along to see if they could find their way. "We had but one Gun amongst us, one Load of Ammunition, and no Provision. Had our Men in the Canoe miscarry'd, we must (in all Probability) there have perish'd," Lawson says.

Six hours later the Indian did come back in the canoe -- "being half drunk, which assur'd us they had found some Place of Refreshment." That place was Mons. Gallian the younger's, where one drunken canoe ride later ("several Miles thro' the Woods, being often half full of Water") Lawson found "our comrades in the same Trim the Indian was in." They passed a merry evening there. 

Val tells me that this house -- of Bartholomew Galliard -- was soon inhabited by a young woman who married Bartholomew. A daughter of the Guerry family, into whose family the house passed. Which is to say, there's great likelihood that the blood of Bartholomew Gallian (or Galliard) and his Guerry wife flowed through the veins of our hosts as we drank coffee and ate cake.

I suppose it's not an enormous deal, but it feels like one to me. We didn't get drunk with the Guerrys -- Lawson and his party were so drunk leaving their party that as they walked that night towards a Santee Indian camp, one of his compatriots fell off a log that was the only way across one of the creeks -- probably what is now called the Wee Tee. Lawson, "laughing at the Accident, and not taking good Heed to my Steps, came to the same Misfortune: All our Bedding was wet." Served him right, of course, but a cold northwest wind blowing "prepar'd such a Night's Lodging for me, that I never desire to have the like again." Which makes our snug night safe from downpours on the padded pews of the St. James Church all the more delightful in retrospect.



I set out along Lawson's path to see if I could have the kind of fun he did. I had no idea.

She brought us into her immaculately clean home: wide hardwood floors, oriental rugs, traditional wooden furniture. Even the books on the bookshelves were neat, though the copy of Lawson Jean had been reading in preparation for our meeting lay open on the sofa.

Jean made us coffee and brought out a bundt cake. “Welcome to Jamestown,” Douglas had said, “population 74 -- when Mark and I come home it goes up to 76.”

We had a lovely time. We discussed that in South Carolina, whose legal system is based on English Common Law, only the coroner is empowered to arrest the sheriff -- regrettably, the point had become germane recently. We talked about whether the misguided commingling of the waters of the Cooper and the Santee hadn’t accidentally protected the Santee from development, keeping much of the land of the national forest pristine. We talked about the area churches -- the first recorded Episcopal clergy appeared in 1687 (Lawson talks of being assisted across the creeks by “very officious” French settlers, “whom we met coming from their Church”), though no trace of that church remains. A newer one went up on the old Georgetown road in 1768 -- it’s a red brick church that still stands on the old dirt road, with lovely cylindrical brick columns and cypress pew boxes. Jean told us that in its early days mistrust between the French and English settlers obtained: “the Huguenots used the back door -- the English used the front.” We discussed the Peachtree Oak, a live oak hundreds of years old on the nearby Peachtree Plantation, which stood until the 1930s, when it died. “If it hadn’t,” Jean said, “Hugo would have got it.” You can’t talk for more than 15 minutes in South Carolina without Hurricane Hugo coming up. 

Anyhow. We probably stayed with Jean and Douglas and Mark (and Mark’s daughter, who showed up for a bit) for a couple hours. We ate cake and drank coffee, and we even chatted about political and social topics about which we very agreeable didn’t particularly agree. I would call it one my most delightful afternoons ever -- exactly what I left home for. Probably why Lawson left home, too.