Cultural Genealogy

Cultural Genealogy

I’m in love with Raphael Falco’s Cultural Genealogy. It’s the book I wanted to write but never did.

Genealogists who work on ancient and early medieval genealogy often think it’s all pretty simple. There are chronicles that show the generations. Enter those in your software and you’re done. You have descents from Adam, King David, Alexander the Great, Julius Caesar, and so on.

Tell these people there are problems with this simplistic approach and you’re likely to get lynched. That was an almost daily occurrence for me when I was spending my time working on Geni.com. The folks working there now seem to have arrived at an accommodation—fake lines are fine. It’s collaboration that matters, not accuracy.

Discussing the problems with ancient and medieval lines can be very weighty and academic, but it can also be relatively easy and straightforward.

It begins with a simple fact that most people learn in college history. Our European ancestors aren’t really the heirs of ancient Rome. Instead, we’re the heirs of the barbarian tribes, and only by adoption are we heirs of Rome and Greece.

Our Renaissance ancestors re-discovered ancient texts. The texts weren’t lost but they were largely marginalized. Their discovery led to a mania for Antiquity. It was fashionable. The experts translated texts and the rich paid for it. They studied the philosophy and law codes. They excavated old buildings and recovered ancient statues (that sold for small fortunes). They copied the art and architecture. The period we call the Renaissance was one huge recovery project.

And this is exactly the period when we first begin to see those texts that connect the nobility of the time to the early medieval history of the region, and those early leaders to the remnant families of the Roman empire. And this is the period when Europe’s royal families began to collect and publish stories that linked or seemed to link themselves to the royal families of antiquity; to the Romans and Trojans.

Where we can test the links, they don’t hold up. Instead, these genealogical texts seem to be aspirational. They gave a sense of connecting to the ancient past that was so fashionable. And they gave a sense of eternal authority to rulers. They were rulers because they were established by God and their ancestors have always ruled.

I’ve known people who refuse to accept the evidence. They hold firmly to the idea that there must have been an underground oral tradition that lasted for hundreds and even thousands of years, and just happened to be written down in the era of genealogical invention and fakery.

But most people, when they get over the surprise that these venerable old tests are just examples of our ancestors “putting on the dog”, have a good laugh about it.

Of course, everyone wants to know the stories. Knowing they’re fakes doesn’t detract a bit. It just changes things. Instead of being proof of our ancient lineage, now what we have are the stories our ancestors wanted to believe about their place in history.

Publisher’s Description

“Cultural Genealogy explores the popularization in the Renaissance of the still-pervasive myth that later cultures are the hereditary descendants of ancient or older cultures. The core of this myth is the widespread belief that a numinous charismatic power can be passed down unchanged, and in concrete forms, from earlier eras. Raphael Falco shows that such a process of descent is an impossible illusion in a knowledge-based culture. Anachronistic adoption of past values can only occur when these values are adapted and assimilated to the target culture. Without such transcultural adaptation-without this “lie of descent” strategically deployed to violate and suppress the boundaries of time-ancient values would appear as alien artifacts rather than as eternal truths. Scholars have long acknowledged the Renaissance borrowings from classical antiquity, but most studies of translatio studii or translatio imperii tacitly accept the early modern myth that there was a genuine translation of Greek and Roman cultural values from the ancient world to the “modern.” But as Falco demonstrates, this is patently not the case. The mastering of ancient languages and the rediscovery of lost texts has masked the fact that surprisingly little of ancient religious, ethical, or political ideology was retained — so little that it is crucial to ask why these myths of transcultural descent have not been recognized and interrogated. Through examples ranging from Petrarch to Columbus, Maffeo Vegio to the Habsburgs, Falco shows how the new techne of systematic genealogy facilitated the process of “remythicizing” the ancient authorities, utterly transforming Greek and Roman values and reforging them into the mold of contemporary needs. Chiefly a study of intellectual culture, Cultural Genealogy has ramifications reaching into all levels of society, both early modern and later.”–Provided by publisher.”

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Introduction 1. The lie of descent 2. The technology of descent 3. The web of myths 4. Manufacturing discontinuity 5. Demythology and vertical time 6. The blood myth and the bee 7. Not so deep as genealogy 8. Epilogue: The privilege of myth

Necessity of Chivalry

Necessity of Chivalry

“C.S. Lewis is the ideal persuader for the half-convinced, for the good man who would like to be a Christian but finds his intellect getting in the way.” (New York Times Book Review)

Today is Good Friday. I wanted to do something “Christian”. I didn’t expect to end up with C. S. Lewis.

As a birthright Episcopalian I think of Lewis as one of us. I’m always a little surprised when other denominations fall in love with him, seemingly unaware he’s not one of their own. Then, at the same time, I’m not comfortable with him myself. His audiences read him as if his bland moralisms support their theological positions.

One of us. Not to be trusted.

But then I remembered this essay, which I’ve always enjoyed. Lewis not making any rigorous academic arguments here. Let’s not pretend he is. He’s contemplating one of the contributions of medieval European culture to our modern world.

That is, the idea that a man should be both strong and gentle.

Let this be a Good Friday meditation. Even with our glowing chivalrous tradition, we live in a world where the rich hold the reins of government and use their power to oppress the poor—and Christians cheer them on. So, let the altars be draped in black today and let us mourn the death of our ideas.

https://youtu.be/GBT9LasyC3E
Boonesborough

Boonesborough

I’m using my COVID lockdown time to organize some of the genealogical projects I’ve had on the back burner. One of those is joining the Society of Boonesborough, a lineage society for descendants of early settlers at Daniel Boone’s Fort Boonesborough.

My ancestor James Kenney was an early settler at Boonesborough. As James Kenny he signed an agreement there in 1779 with the other men in the settlement.

The application process should be relatively painless. My mother and sister are members of Daughters of the American Revolution (DAR) through our descent from this same James Kenney.

Settlement of Boonesborough

In 1775 the Transylvania Company hired Daniel Boone to cut a trail from what is now Kingsport (Tennessee) through Cumberland Gap to a spot in the middle of what is now Kentucky. The Company had recently organized with the idea of establishing a new colony to be named Transylvania on land purchased by Richard Henderson from the Cherokees—all of the land bounded by the Kentucky, Cumberland, and Ohio rivers. The trail became known as Boone Trace and the fort they erected was Fort Boonesborough.

Ft. Boonesborough, 1778 (Source: Wikipedia)

The idea was that the fort would be the capital of the newly opened west, and Boone Trace would open the way for settlers.

It didn’t work out that way. In the Proclamation of 1763 the British crown had prohibited settlement west of the Appalachians. Moreover, private land purchases from the Indians were also prohibited. Virginia assumed control in 1776 and turned the Transylvania colony into its Kentucky county.

Siege of Boonesborough

The settlement also had problems with the Shawnees and Cherokees, who objected to Anglo incursion. In February 1778 the Shawnees under Blackfish captured Daniel Boone and a party of settlers who were collecting salt some distance from the fort. They took the captives to the Shawnee town at Chillicothe but, long story short, Boone escaped and raced back to Boonesborough. An Indian coalition under Blackfish and the Detroit militia under Antoine Dagneaux de Quindre laid siege to the fort in September 1778 but were eventually defeated.

The Siege of Boonesborough has become an iconic episode in American history. The story is reenacted yearly at Fort Boonesborough State Park.

Aftermath of the Siege

We don’t know whether our ancestor James Kenney was present at Boonesborough during the siege, but he was there the following spring. In April the men of the area set up a system of keeping watch for Indians as part of their precautions for protecting their corn crop that year. James Kenney was one of the signers. Kenney was an early settler of Kentucky, but as far I’ve been able to discover this is the only evidence we have he was at Boonesborough.

Association of the Settlers of Boonesborough in 1779 for making a crop of corn

Wheras, we the subscribers being willing and desirous of making a crop of corn at the station of Boonesborough, on the Kentucky, do think it essentially necessary for our own safety and the public good, to enter into rules that may be obligatory on each subscriber, and are as follows:

1st. That three men (towit) Nathaniel Hart, George Madden, and Robert Cartwright, be and herby appointed as overseers or directors to said company

2nd That ever subscriber shall immediately enrole his name on a list prepared for that purpose, and shall every morning appear at the beat of a drum or some other notice given, and receive such order as the overseers or directors shall think convenient to give.

3rd That if any man refuse or neglect to perform such tours of duty as shall be assigned him by the overseers or directors he shall be erased out of the list, shall forfeit all pretensions to any claim in such crop.

4th That every morning two or more men be sent out as spies, to range round the grounds and fields to be cultivated by us, and that such number be thought necessary be stationed as a guard, the whole day, or to be relieved by others as occasion requires.

5th That no man be allowed to absent himself from the company on any pretense whatsoever, either hunting horses or provisions, or any other occasion, without leave of the overseers first had.

6th That the managers and overseers shall have full powers and authority to determine all unforseen disputes whatever, and that the subscribers shall be obliged to abide thereby. In testimony whereof, we have hereunto set our hands this 15th of April, 1779.

  • “Association of the Settlers of Boonesborough in 1779 for making a crop of corn” in Lyman C. Draper Manuscript Collection, Kentucky Series 29 CC 59, State Historical Society of Wisconsin.

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Jacob Howry

Jacob Howry

I’m a member of Sons of the American Revolution through my ancestor Capt. Andrew Grant. I’ve been thinking lately I might want to do supplemental applications for other qualifying ancestors. There are a lot of them. My first thought was to do a supplemental application for James Kenney, because my mother and sister belong to DAR through him. Also because I’ve been thinking I might use that line to join Boonesborough Descendants. But sister Laura suggested there might be a better use of my time and resources.

Instead of doing ancestors who are already done, Laura suggested I could focus on ancestors who’ve never been used to join SAR or DAR. Maybe even focus at first on my dad’s side, where—frankly—it’s not very likely anyone else would be interested.

That’s when I had the idea of doing a memorial application for my step/adopted father Carroll Place. His ancestor Thomas Place served in the Vermont Militia. I wrote about that last week.

It took a bit longer for me to think of the obvious. Why not a supplemental application for my paternal ancestor, Jacob Howry, of Howrytown? He served in Capt. Andrew Pawley’s Company, 5th Battalion, York County Militia (Pennsylvania).

So now I have another project.

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Purbelow

Purbelow

The 1850 census of Deseret (really taken in 1851) shows two boys in the household of Stephen Luce. There’s a mystery here.

The Mormons got to Utah in 1847. The Luces arrived in 1848. Everyone was still settling in when Brigham Young decided to conduct a census that would be the official 1850 census of Deseret (Utah) even though it was conducted in 1851.

The census shows two young boys in the household of Stephen and Mary Luce: Joseph Purbelow, age 5, born in Iowa; and Willford [Purbelow], age 2, born in Deseret.

Stephen Luce family (1850 Census, Utah)
Stephen Luce family, continued (1850 Census, Utah)

The context suggests the two Purbelow boys were orphans being raised by Stephen and Mary Luce. Their surname probably was really Pueblo. Back then “pueblo” was often pronounced purbelow .[1] Further, the modern family uses the surname Pueblo. It’s possible the boys’ full names were Joseph Smith Pueblo and Wilford Woodruff Pueblo.

There seems to be no further record of Wilford, but Joseph was living in Payson (Utah) by 1868 and died there in 1898. Both the 1880 census and his death record say he was Indian. And that might provide the clue that solves the question of his parents.

Brigham Young dispatched the Parley Pratt expedition to explore southern Utah in 1849-1850. The expedition encountered a mountain man named Purbelow who stole their horses. There seems to be no record of Purbelow’s fate. I suggest he died or the Mormons hanged him, and his (hypothetical) Indian wife and children were taken to live in Salt Lake City.

Robert Lang Campbell, clerk of the expedition kept a detailed journal, but there are few details about Purbelow. Some passages that mention Purbelow were published by Smart & Smart in Over the Rim. The original journals might contain additional information.

On November 28, 1849 at Peteetneet Creek, later the the site of Payson, Campbell wrote, “Col. C. Scott & party who r after Purbelow the Mountainman who stole horses stay here till we come up, hear that Purbelow camps at the hot springs [near Draper] to night.” (Smart 1999:26, emphasis added)

John Brown, another member of the expedition was a bit clearer. On the same day he wrote: “We reached Piasateatment Creek here Colonel Scott fell in with us again and called on us for some to go with him. And we let him have ten mounted men to be gone a few days and return to us again.” (Smart 1999:26)

On November 30 Campbell wrote, “Bre with Col Scott return, they went to the Sevier, found Purbilow had gone too far ahead“. Brown wrote, “We reached Salt Creek where we camped two miles up the canyon here we discovered plenty of Plaster of Paris also our men returned who went with Col Scott. They went so far as the Sevier River on the California road but to no effect.” (Smart 1999:28, emphasis added)

That’s the last we hear until January 5, when the expedition encountered Purbelow near what is now Newcastle. Parley Pratt wrote, “Passed down a few miles thro a fertile valley, still snowing. Came to running water and the Camp of Purblo and a few wagons, about 12 miles farther we reached Captn Fly’s Camp of perhaps fifty wagons, men, women and children who have lain by on a fine stream to shoe their cattle and recruit. Of them we purchased some Whiskey, drinked tolerably free, some of us lodged in their tents and had the luxury of sitting in a chair.” (Smart 1999:183, emphasis added)

Campbell is briefer. He wrote, “2 miles back from this water, find Purbelow & 4 or 5 wagons encamped near here in the snow“. And Brown says much the same: “We arose and shook off the snow and shoved on we soon came to a small company of gold diggers and 10 miles farther we came to a large company of about 50 wagons we camped near them they had a rodometer by which we learned we were 319 miles G.S.L.” (Smart 1999:101, emphasis added)

And that’s it. We don’t hear what happened to Purbelow. The Smarts say they’ve been unable to identify him (Smart 1999:26). They suggest the reason the encounter with Purbelow in January occasioned no further comment was that nothing could be done short of lynching (Smart 1999:102).

My thought is that something did happen the Purbelow, and whatever it was happened before 1851. He had an accident, or he died in epidemic, or the Mormons strung him up after all.

The first reference to Purbelow calls him a mountain man. The last calls him a gold digger, and puts him in a small company of 4 or 5 wagons. It wouldn’t be a stretch to suppose he had an Indian wife and children. Perhaps he was part Indian himself. If he died it wouldn’t be unusual for his children to be fostered with a Mormon family. That’s what I think happened.


1. There are scattered references in the journals of early explorers and pioneers to the pronunciation of pueblo as purbelow. For example:

  • Harriet Brown wrote a letter to her husband’s stepmother: “The [Mormon] Battalion was separated at Santefee (Santa Fe) and those that was sick and wore out with fatigue was sent back to purbelow (Pueblo) 70 miles above Bents Fort under command of Captain Brown. The number consisting of 85 men and 20 women here to remain until next spring then to take up our line of march for Fort Larime (Laramie) there we are in hopes to meet you all and travail with you all over the mountains.” (Harriet Brown, Letter to Mary Brown, Dec. 25, 1846, quoted in “Daniel Brown“. Latter Day Light <latterdaylight.com>, Aug. 16, 2019.)
  • John Holladay wrote an autobiographical sketch: “On arriveing at Fort Larrimee [1846] we met with one John Rinshaw, a mountaineer. He told us that none of our imergration had passed that place. We imployed Mr. Rishaw as pilot to Purbelow. This place is situated on the Arkansaw River just East of Rockeys, arrived thare in August.” (“‘John Daniel Holladay,’ In Biographical Information Relating to Mormon Pioneer Overland Travel database.” Overland Travel Pioneer Database 1847-1868 <history.churchofjesuschrist.org/overlandtravel>. Retrieved Apr. 5, 2020.
  • Brigham Young wrote a letter in 1847 to Elders Elders Hyde, Pratt, and Taylor in England: “About the 17th October, Captain Brown was detached to Purbelow, on the Arkansas, to winter, accompanied by the laundresses, sick, &c., of the battalion numbering in all about eighty; the remainder of the battalion took up a line of march for Monterey in California, thence expecting to ship for San Francisco.” (“Mormon History, Jan 6, 1847.” Mormon Church History <mormon-church-history.blogspot.com/>. Retrieved Apr. 5, 2020.)

2. “Wilford Purbelow“. FamilySearch <familysearch.org>. Retrieved Apr. 6, 2020. Russell Willis Pubelo, of Lindon, Utah wrote: “In the 1850 Census of Utah, page 202, Joseph A. Purbelow age 5, born in Iowa and Willford Purbelow age 2, born in Deseret were listed with the Stephen Luce family, this information is also found on page 65 of “First Families Of Utah As Taken From The 1850 Census Of Utah”. If Joseph was 5 years old in 1850 (1850 – 5 = 1845) he would have been born in 1845. However, I made a copy from the “Register of Death, Utah County, Utah” at the Utah County Building in Provo, when I was a student at BYU about 1978. It listed: Joseph Pueblo age 55, Sex Male, Race Indian, Color Red, … Date of Death April 6, 1898. If Joseph was 55 years old when he died (1898 – 55= 1843) he would have been born in 1843.”

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Edited June 8, 2021 to clarify the hot springs near what is now Draper.