St. Andrew’s Day

Growing up as an Nth generation American, none of my ancestral heritage was passed down to me. My dad’s family sort of knew they came from Wales and had some Cherokee blood in there somewhere. My mom’s family thought the might be Scottish. Getting past the Blevins and Blackwood names, I know even less of the families they married into. One thing I am sure of genealogically is that I am a Celtic mutt. 

My goal is to prune away generations of cultural neglect to find the beautiful rose of my mixed Celtic heritage. It’s a bit fun to wade through the ambiguity to find fact. Some of it requires a measure of common sense and creativity to decipher. My Dad’s mom’s mom was Lottie Ervin Stinson, which originally was Stevenson many generations ago in Scotland. So “Stevenson” pronounced with a thick Scottish brogue was “Stee’enson”, which over time and as recorded by various census takers became “Stinson”. Coincidentally, My Dad’s dad’s mom’s mom, Laura Ada Stinson, came from the same line of Stinsons.

With that said, here is an excellent piece from the University of Oxford Press on St. Andrews Day:

Celebrating Scotland: St Andrew’s Day:
30 November is St Andrew’s Day, but who was St Andrew? The apostle and patron saint of Scotland, Andrew was a fisherman from Capernaum in Galilee. He is rather a mysterious figure, and you can read more about him in the Oxford Dictionary of National Biography. St Andrew’s Day is well-established and widely celebrated by Scots around the world. To mark the occasion, we have selected quotations from some of Scotland’s most treasured wordsmiths, using the bestselling Oxford Dictionary of Quotations and the Little Oxford Dictionary of Quotations.

There are few more impressive sights in the world than a Scotsman on the make.
J. M. Barrie 1860-1937 Scottish writer

Robert Burns 1759-96 Scottish poet

From the lone shielding of the misty island
Mountains divide us, and the waste of seas –
Yet still the blood is strong, the heart is Highland,
And we in dreams behold the Hebrides!
John Galt 1779-1839 Scottish writer

O Caledonia! Stern and wild,
Meet nurse for a poetic child!
Sir Walter Scott 1771-1832 Scottish novelist

Hugh MacDiarmid 1892-1978 Scottish poet and nationalist

O flower of Scotland, when will we see your like again,
that fought and died for your wee bit hill and glen
and stood against him, proud Edward’s army,
and sent him homeward tae think again.
Roy Williamson 1936-90 Scottish folksinger and musician

I love a lassie, a bonnie, bonnie lassie,
She’s as pure as the lily in the dell.
She’s as sweet as the heather, the bonnie bloomin’ heather –
Mary, ma Scotch Bluebell.
Harry Lauder 1870-1950 Scottish music-hall entertainer

Robert Crawford 1959– Scottish poet

My poems should be Clyde-built, crude and sure,
With images of those dole-deployed
To honour the indomitable Reds,
Clydesiders of slant steel and angled cranes;
A poetry of nuts and bolts, born, bred,
Embattled by the Clyde, tight and impure.
Douglas Dunn 1942– Scottish poet

Who owns this landscape?
The millionaire who bought it or
the poacher staggering downhill in the early morning
with a deer on his back?
Norman McCaig 1910–96 Scottish poet

The Little Oxford Dictionary of Quotations fifth edition was published in October this year and is edited by Susan Ratcliffe. The Oxford Dictionary of Quotations seventh edition was published in 2009 to celebrate its 70th year. The ODQ is edited by Elizabeth Knowles.

The Oxford DNB online has made the above-linked lives free to access for a limited time. The ODNB is freely available via public libraries across the UK. Libraries offer ‘remote access’ allowing members to log-on to the complete dictionary, for free, from home (or any other computer) twenty-four hours a day. In addition to 58,000 life stories, the ODNB offers a free, twice monthly biography podcast with over 130 life stories now available. You can also sign up for Life of the Day, a topical biography delivered to your inbox, or follow @ODNB on Twitter for people in the news.

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The sinking of the Bounty

I’m not a sailing man (that would be my brother), but it’s sort of sad to read the account of the sinking of the Bounty:

‘Bounty Loves Hurricanes’: A Legendary Ship’s Final Hours Battling Sandy: As Hurricane Sandy approached the East Coast in late October, Captain Robin Walbridge wanted to save his ship, the legendary Bounty. He set out to sea to ride out the storm — a decision which ended in disaster. He lost the ship, a crewmember and his own life.

My connection to Clan Douglas

Some time back I became interested in my Scottish roots and discovered that my maternal ancestors, the Blackwoods, were historically associated with Clan Douglas. I understand that normally, Scottish clan association is paternal, but given that my paternal ancestry is Welsh, I was curious if I could actually claim clanship through my mother’s line, so I contacted the Court of the Lord Lyon to enquire.

Armed with this affirmation, I continue down the rabbit hole that is genealogy. 
I have to admit though, that the Blackwood line appears to be a little easier to trace than the Blevins line has proven to be. I have a fairly unbroken line from me to the Blackwoods who settled in North Carolina. The first Blackwood that I have found reference to in American was a William Blackwood who came over with a group of Presbyterians, first to Pennsylvania, and then on to North Carolina.  Here is my line to this gentleman:
Me > Donna Kay Puckett (Blackwood) > Wes Chester (1931-1997) > James Wesley(1884-1939) > James Monroe (1853-1924) > Joseph (1833-1863) > Isaac (1775-1855) > James (1732-1810) > William (1706-1774)
This William Blackwood was the son of Charles Blackwood (b.1680) and Agnes Hunter and was born in Glencarin, Dunfries, Scotland, and christened on 11 August 1706. He married Elizabeth “Betsy” Craige after he had moved to Londonderry, Northern Ireland. They are purported to have immigrated to  Philadelphia 1740 aboard a ship named “Mary William”, but I’ve found no ship of such name, though there were ships named Mary, Mary Ann, and William destined from Northern Ireland to Philadelphia about that time.
To be continued…


The Trojan connection?

Posted on Slashdot today is the article below that I intend to shanghai for a slightly different purpose:

Birthplace of Indoeuropean Languages Found: phantomfive writes “Language geeks might be interested in a recent study that suggests Turkey as the birthplace of the Indo-European language family. The Indo-European family is the largest, and includes languages as diverse as English, Russian, and Hindi. The New York Times made a pretty graph showing the spread.”

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Drilling into their article gets to link to the New York Times article being discussed. There  one will find a pretty family tree of the Indoeurpoean languages. Our friend and uncredentialed resource, Wikipedia, provides us an alternate view of the branches of the Proto-Indoeuropean (PIE) language. To use a software term, here is where I fork the discussion to take it in a slightly different direction.

There is a hypothetical Italo-Celtic clave of PIE that could have descended from a proto-Italo-Celtic language. This theory lends itself well to the legend that both Brutus,  (as described in The History of the Kings of Britain), and Julius Cæsar descend from Æneas, a Trojan noble. The legend of Æneas has been passed down to us by Homer in the Iliad and Virgil in the Æneid. This hypothesis provides an explanation of how we have two linguistically similar groups that are so geographically separated. [1]

(NB: Most scholars discount the texts I have referenced as mythology and fiction, but I believe that there are nuggets of truth to be found when you remove the chaff of embellishment. Remember: I am a rogue amateur playing in a scholar’s sandbox, using contrived evidence to support a shaky, myth-based hypothesis. I’ll approach the topic from that angle.)

The line of Brutus is illustrated in the upper-left corner of the William Blethyn pedigree roll [2]:

Copyright Glamorgan Archives (Reference CL/PED/1)

Brutus > Silvius >  [Julus] AscaniusÆneas

Allowing for a millennia of generations, compare the lineage of Gaius Julius Cæsar:

Gaius Julius Cæsar [IV] > Gaius Julius Cæsar the Elder [III] > Gaius Julius Cæsar II > Gaius Julius Cæsar I Sextus Julius Cæsar I > Lucius Julius Cæsar I > Numerius Julius Cæsar > Lucius Julius Libo II > Lucius Julius Libo > … > Romulus > Rhea Silvia (f.) > Numitor > Procas > Aventinus > Romulus Silvius > Agrippa > Tiberinus Silvius > Capetus > Capys > Atys > Alba > Latinus Sylvius > Æneas Silvius > Silvius > Æneas

These genealogies demonstrate a common link to ancestors who survived the fall of Troy, which could to have occurred around 3500 years ago.

Looking back to the map from the NYT article, one might notice that the western coast of modern Turkey (to include the site of ancient Troy) is outside the boundaries of the Anatolian languages. Some have speculated that Luwian might have been the language of Troy due to the influence of the Hittite Empire. I would side with the opposition with a view that Luwian may have been the lingua franca for the region, but that it was not the native tongue.

It is interesting to speculate that the Gauls that Brutus and his soldiers battled with before settling in Britain would have spoken a linguistically similar (if not the same) language, and scholars of antiquity traced their origin back to Galatia, thus providing a geographic connection to the vicinity of Troy.

So the question one has to ask is: Are these two genealogies just nationalist propaganda and the linguistic link contrived at best? Or are there nuggets of truth in them and a Trojan connection that explains the Italo-Celtic clave?


[1] I don’t want to put this in the main body of this post, but I’ll toss in another group for your consideration: the Irish/ Scots. Both Irish and Scots Gaelic descend from the Goidelic branch of Insular Celtic. We are told in the Lebor gabála Érenn that the Gaelic people descend from Míl Espáine (his proper name is said to be Golem), who in turn was a descendent of Goídel Glas, a Scytian whose myth claims him to have been present at the fall of the tower of Babel and the founder of the Goidelic language. His wife was purported to have been named Scota and the daughter of an unidentified Pharaoh. (My 2¢: would that make Scota a couple generations removed from Mizraim?) It is claimed that the Milesians, in their wanderings about the Mediterranean,  settled in Miletus and other locales before landing in Iberia. There Breogán, brother of Míl Espáine, is said to have built a tower and seen Ireland afar. The Milesians went on to conquer the inhabitants of Ireland and claim if for themselves. Alas, I am not skilled enough in the bardic ways to spin this yarn into a beautiful tapestry, but I will ask you one quick question: Is it coincidence that both the Spanish and the Scots “trill” their Rs?

[2] The pedigree roll takes the genealogy a step further and traces an unbroken line of descent to the Creation:

Æneas > Anchises > Capys > Assaracus > Tros > Erichthonius > Dardanus > Jupiter/Zeus [3] > Saturn/Cronus > Jltus?(Cælus)/Uranus > Cretis(Cres) > Sepruis? > Kytthym(Kittim) > Javan > Japheth > Noah > Lamech > Methuselah > Enoch > Jared > Mahalalel > Kenan > Enos > Seth > Adam

[3] Other Greek sources provide two alternatives for the father of Dardanus

Dardanus > Illyrius > Cadmus > Agenor > Poseidon > …

Dardanus > Illyrius > Polyphemus > Poseidon > …

How and why do myths arise?

Thoughts on myths from a true academian:

How and why do myths arise?:

Myth: A Very Short Introduction
By Robert A. Segal

It is trite to say that one’s pet subject is interdisciplinary. These days what subject isn’t? The prostate? But myth really is interdisciplinary. For there is no study of myth as myth, the way, by contrast, there is said to be the study of literature as literature or of religion as religion. Myth is studied by other disciplines, above all by sociology, anthropology, psychology, politics, philosophy, literature, and religious studies. Each discipline applies itself to myth. For example, sociologists see myth as something belonging to a group.

Within each discipline are theories. A discipline can harbor only a few theories or scores of them.  What makes theories theories is that they are generalizations. They presume to know the answers to one or more of the three main questions about myth:  the origin, the function, or the subject matter.

The question of origin asks why, if not also how, myth arises. The answer is a need, which can be of any kind and on the part of an individual, such as the need to eat or to explain, or on the part of the group, such as the need to stay together. The need exists before myth, which arises to fulfill the need. Myth may be the initial or even the sole means of fulfilling the need. Or there may be other means, which compete with myth and may best it. For example, myth may be said to explain the physical world and to do so exceedingly well — until science arises and does it better. So claims the theorist E. B. Tylor, the pioneering English anthropologist.

Function is the flip side of origin. The need that causes myth to arise is the need that keeps it going. Myth functions as long as both the need continues to exist and myth continues to fulfill it at least as well as any competitor. The need for myth is always a need so basic that it itself never ceases. The need to eat, to explain the world, to express the unconscious, to give meaningfulness to life – these needs are panhuman. But the need for myth to fulfill these needs may not last forever. The need to eat can be fulfilled through hunting or farming without the involvement of myth. The need to express the unconscious can be fulfilled through therapy, which for both Sigmund Freud and his rival C. G. Jung is superior to myth. The need to find or to forge meaningfulness in life can be fulfilled without religion and therefore without myth for secular existentialists such as Albert Camus.

For some theorists, myth has always existed and will always continue to exist. For others, myth has not always existed and will not always continue to exist. For Mircea Eliade, a celebrated Romanian-born scholar of religion, religion has always existed and will always continue to exist. Because Eliade ties myth to religion, myth is safe. For not only Tylor but also J. G. Frazer, author of The Golden Bough, myth is doomed exactly because myth is tied to religion. For them science has replaced religion and as a consequence has replaced myth. “Modern myth” is a contradiction in terms.
The third main question about myth is that of subject matter. What is myth really about? There are two main answers: myth is about what it is literally about, or myth symbolizes something else. Taken literally, myth is usually about gods or heroes or physical events like rain. Tylor, Eliade, and the anthropologist Bronislaw Malinowski all read myth literally. Myth taken literally may also mean myth taken historically, especially in myths about heroes.

The subject matter of myth taken symbolically is open-ended. A myth about the Greek god Zeus can be said to symbolize one’s father (so Freud), one’s father archetype (so Jung), or the sky (so nature mythologists).  The religious existentialists Rudolf Bultmann and Hans Jonas would contend that the myth of the biblical flood is to be read not as a explanation of a supposedly global event from long ago but as a description of what it is like for anyone anywhere to live in a world in which, it is believed, God exists and treats humans fairly.

To call the flood story a myth is not to spurn it. I am happy to consider any theory of myth, but not the crude dismissal of a story or a belief as a “mere myth.” True or false, myth is never “mere.” For to call even a conspicuously false story or belief a mere myth is to miss the power that that story or belief holds for those who accept it. The difficulty in persuading anyone to give up an obviously false myth attests to its allure.
Robert A. Segal is Sixth Century Chair in Religious Studies at the University of Aberdeen.  He is the author of Myth: A Very Short Introduction and of Theorizing about Myth. He is presently at work editing the Oxford Handbook of Myth Theory. He directs the Centre for the Study of Myth at Aberdeen.

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View more about this book on the  Who Was Who online, part of Who’s Who online, has granted free access for a limited time to the entries for the philosophers and scholars mentioned in the above article.
Image credit: Thetis and Zeus by Anton Losenko, 1769. Copy of artwork used for the purposes of illustration in a critical commentary on the work. Source: Wikimedia Commons. 

Military tradition under fire

I’ve read in several British and Scottish news outlets lately that historic regimental names are at risk of being done away with. From the BBC:

MoD to ‘protect’ regiment names: The Ministry of Defence says it is seeking to preserve the regimental cap badges of Scotland’s historic army regiments.

I am very much an advocate for worthy traditions, and having served in the military, it would be a shame for any nation to strip its services of historic institutions and emblems. This is akin to telling the 1st Infantry Division that they can’t be the “Big Red One” anymore. I doubt that US military advocates would stand for this, and I hope that our UK counterparts will likewise stand for the Black Watch and protect their military heritage.

Re-Minting the San Francisco Mint

A great article on undoing some of the architectural “progress” inflicted on the old San Francisco Mint building:

Steampunking An Old Building To Make It More Efficient:

Steampunk, a genre of literature that takes place in a steam-engine powered world often containing futuristic VIctorian innovations, has inspired movies, music, and an entire lifestyle (need some clothes? Check out the Steampunk Emporium).
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It’s nice to see that others are starting to realize that our forebears may have actually known a little about what they were doing.