Volume 90, Number 1 - California Historical Society

Volume 90, Number 1 - California Historical Society Volume 90, Number 1 - California Historical Society

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62 notes courtship and conquest: alfred sully’s intimate intrusion at monterey, By stephen g. hyslop, pp 4–17 This article is adapted from my book Contest for California: From Spanish Colonization to the American Conquest (Arthur H. Clark and the University of Oklahoma Press, 2012), vol. II in the series Before Gold: California under Spain and Mexico, edited by Rose Marie Beebe and Robert M. Senkewicz. Caption sources: William Redmond Ryan, Personal Adventures in Upper and Lower California, vol. 1 (London: William Shoberl, Publisher, 1852), 72–73; Langdon Sully, No Tears for the General: The Life of Alfred Sully, 1821–1879 (Palo Alto, CA: American West Publishing Company, 1974), 42, 75; http:// www.sancarloscathedral.org/history; www. mchsmuseum.com/san carlos; Walker A. Tompkins, Santa Barbara Past and Present (Santa Barbara, CA: Tecolote Books, 1975); completion date of 1820 per http://www. sbthp.org/soldados/SBMission and other sources; “Campaign of General Alfred Sully Against the Hostile Sioux in 1864, as Transcribed in 1883 from the Diary of Judge Nicholas Hilger,” in Contributions to the Historical Society of Montana, vol. 2 (Helena, MT: State Publishing Company, 1896), 322. 1 Langdon Sully, No Tears for the General: The Life of Alfred Sully, 1821–1879 (Palo Alto, CA: American West Publishing Company, 1974), 23–24. 2 Doyce B. Nunis, Jr., “Alta California’s Trojan Horse: Foreign Immigration,” in Contested Eden: California before the Gold Rush, ed. Ramón A. Gutiérrez and Richard J. Orsi (Berkeley: University of California Press, in association with the California Historical Society, 1998), 299–330. 3 Jefferson to Madison, Apr. 27, 1809, in Joseph J. Ellis, et al., Thomas Jefferson: Genius of Liberty (New York: Viking Studio, in association with the Library of Congress, 2000), 118, 133. 4 Rose Marie Beebe and Robert M. Senkewicz, trans. and eds., Testimonios: Early California through the Eyes of Women, 1815–1848 (Berkeley: Heyday Books, in association with The Bancroft Library, 2006), 265, 277–78; Louise Pubols, The Father of All: The de la Guerra Family, Power, and Patriarchy California History • volume 90 number 1 2012 in Mexican California (Berkeley and San Marino: University of California Press and the Huntington Library, 2009), 262–69. 5 William Heath Davis, Seventy-Five Years in California, ed. Harold A. Small (San Francisco: John Howell, 1967 [1889]), 37, 66–67; Susanna Bryant Dakin, The Lives of William Hartnell (Stanford, CA: Stanford University Press, 1949), 280–81. 6 Letter of June 14, 1849, Alfred Sully Papers, Western Americana Collection, Beinecke Rare Book and Manuscript Library, Yale University (hereafter cited as Alfred Sully Papers); Sully, No Tears for the General, 41–42; Beebe and Senkewicz, Testimonios, 193–97. 7 Letters of Aug. 19, 1849, and Dec. 29, 1849, Alfred Sully Papers. 8 Letter of May 1, 1850, Alfred Sully Papers; Sully, No Tears for the General, 57, 85, 239– 40 n. 5. 9 Letters of May 28, 1850, and Aug, 28, 1850, Alfred Sully Papers; Sully, No Tears for the General, 61–63, 237 n. 3. 10 Letter of June 23, 1850, Alfred Sully Papers. 11 Letter of Apr. 30, 1851, Alfred Sully Papers; Sully, No Tears for the General, 69–71. 12 Letter of Apr. 30, 1851, Alfred Sully Papers. 13 Letter of June 14, 1849, Alfred Sully Papers; Sully, No Tears for the General, 42. 14 Letter of June 1851, Alfred Sully Papers; Sully, No Tears for the General, 72–75. 15 Alfred Robinson acknowledged that mission Indians were subjected to severe discipline but regarded plans to emancipate them and secularize the missions, undertaken by José María Echeandía and later governors of Mexican California, as misguided assaults on what conscientious padres with whom he did business had accomplished at their religious communities. “These flourishing institutions, as they had been, were in danger of immediate subversion and ruin,” Robinson wrote in Life in California before the Conquest (San Francisco: Thomas C. Russell, 1925 [1846]), 129. For a contrasting assessment of the mission system by an American who traded with Californios but did not enter into their society, see William Dane Phelps, Alta California, 1840–1842: The Journal and Observations of William Dane Phelps, Master of the Ship “Alert,” ed. Briton Cooper Busch (Glendale, Calif.: Arthur H. Clark, 1983), 197–98. 16 Josiah Royce, California: A Study of American Character (Berkeley, CA: Heyday Books, 2002 [1886]), 119. 17 Sully, No Tears for the General, 150–51. 18 Sully, No Tears for the General, 119–25, 243 n. 13; Vine Deloria, Jr., Singing for a Spirit: A Portrait of the Dakota Sioux (Santa Fe, NM: Clear Light Publishers, 2000), 59–60. For more on the history of the Deloria family, see Philip J. Deloria, Indians in Unexpected Places (Lawrence: University Press of Kansas, 2004), 109–35. Alfred Sully’s connection to the Deloria family is mentioned in biographical articles on Ella Deloria by Raymond J. DeMallie in Barbara Sicherman and Carol Hurd Green, eds., Notable American Women: The Modern Period (Cambridge: Belknap Press of Harvard University Press, 1980), 183–85; and by Charles Vollan in David J. Wishart, ed., Encyclopedia of the Great Plains (Lincoln: University of Nebraska Press, 2007), 59–60. 19 Benjamin D. Wilson, “Benjamin David Wilson’s Observations of Early Days in California and New Mexico,” Annual Publications of the Historical Society of Southern California (1934), 74–150; Hubert Howe Bancroft, History of California (San Francisco: History Company, 1886), 5: 777. “With the god of Battles i can destroy all such Villains”: War, religion, and the impact of islam on spanish and mexican california, 1769–1846, By michael gonzalez, pp 18–39 Caption sources: Edna Kimbro, Julia G. Costello, Tevvy Ball, The California Missions: History, Art, and Preservation (Los Angeles: Getty Conservation Institute, 2009); Hugh Wm. Davies, Bernhard von Breydenbach and His Journey to the Holy Land, 1483–4: A Bibliography (London: J. & J. Leighton, 1911); Fr. Zephyrin Engelhardt, Santa Barbara Mission (San Francisco: James H. Barry Company, 1923), 125, California Historical Society 979.402 MSa51e. 1 William Shakespeare, Othello, in The Yale Shakespeare, The Complete Works, ed. Wilbur Cross and Tucker Brooke (New York: Barnes and Noble Books, 1993), I.i.52 and I.iii.247.

The lines describe Othello’s mission to confront a Turkish fleet bearing down on Cyprus. 2 Some commentators may insist that Muslims still see jihad as a religious obligation. There is no need to enter the controversy. Commentary in the text and in the notes will provide sufficient explanation about the function of jihad in history. 3 Jihad invites contentious discussion. For a sampling of the debate, see Malise Ruthven, A Fury for God: The Islamist Attack on America (London: Granta Books, 2002); Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Random House, 2004), esp. 29–32; Bernard Lewis also edited the entry for “Djihad” in The Encyclopedia of Islam, New Edition, 13 vols. (Leiden, Netherlands: E. J. Brill, 1991), 2:538–40; Laurent Murawiec, The Mind of Jihad (Cambridge: Cambridge University Press, 2008); Dan Diner and Steven Rendall, Lost in the Sacred: Why the Muslim World Stood Still (Princeton: Princeton University Press, 2009); Karen Armstrong, Muhammad: A Prophet for Our Time (New York: HarperCollins Publishers, 2009); and John Calvert, Sayyid Qutb and the Origins of Radical Islamism (New York: Columbia University Press, 2010). 4 Verse 3.1.7, Al-Muwatta, http://bewley.virtualave.net/muwcont.html, also see, the version of the Muwatta at http://www.sultan. org/books/Muatta.pdf. All references to the Muwatta come from these versions. 5 Hubert Howe Bancroft, The History of California, 7 vols. (San Francisco: The History Company, 1883), 2:223. The speaker is Pablo de la Guerra, resident of Santa Barbara. 6 Ibid., 2:236. 7 For a sophisticated and passionate defense of Islam as a contemplative faith whose approach to war is misunderstood, see Ziaddun Sardar, Reading the Qur’an: The Contemporary Relevance of the Sacred Text of Islam (New York: Oxford University Press, 2011). For a more personal approach to the subject, see Ed Husain, The Islamist: Why I Joined Radical Islam in Britain, What I Saw Inside, and Why I Left (New York: Penguin Books, 2007). 8 We are speaking about the idea of convivencia, the hypothesis that the different religions and cultures of Spain learned to accept and work with one another. The argument is controversial. I give a sampling of the literature. For a classic description, see Américo Castro, The Structure of Spanish History, tr. Edmund King (Princeton: Princeton University Press, 1954). Other scholars support the idea: Jerrilyn D. Dodds, Architecture and Ideology in Early Medieval Spain (University Park: The Pennsylvania State University Press, 1990), 58; Jerrilyn Dodds, María Rosa Menocal, and Abigail Krasner, The Arts of Intimacy (New Haven: Yale University Press, 2008), 117–20; and Dominique Urvoy, “The ‘Ulama of Al- Andalus,” ed. Salma Khadra Jayyusi, 2 vols., The Legacy of Muslim Spain (New York: E. J. Brill, 1994), 2:850. Some scholars express their doubts or at least say the subject is prone to overstatement: L. P. Harvey, Islamic Spain: 1250–1500 (Chicago: University of Chicago Press, 1990); Henry Kamen, The Disinherited: Exile and the Making of Spanish Culture (New York: HarperCollins Publishers, 2007); and Dario Fernández-Morera, “The Myth of the Andalusian Paradise,” The Intercollegiate Review (Fall 2006): 23–31. Finally, I would be remiss if I did not mention Robert I. Burns and his views on convivencia. Burns writes that the question deserves subtle treatment and must allow for exceptions and outright deviations. As one example of his work, see Muslims, Christians, and Jews in the Crusader Kingdom of Valencia: Societies in Symbiosis (Cambridge: Cambridge University Press, 1984). 9 Some may say we even misunderstand Franciscan devotion. To put the matter bluntly, they did not want to kill so much as they wanted to be killed and earn the martyr’s crown. For further discussion on Franciscan spirituality in the New World, see John Leddy Phelan, The Millennial Kingdom of the Franciscans in the New World, 2nd ed. (Berkeley: University of California Press, 1970). Also see Jacques Lafaye, Quetzalcoatl and Guadalupe: The Formation of Mexican National Consciousness, tr. Benjamin Keen (Chicago: University of Chicago Press, 1976). 10 Jacqueline Chabbi, “Ribat,” in The Encyclopedia of Islam, New Edition, 8:493–506. To complicate matters, a ribat could also take the name zawiyya. See Mustafa ‘Abdu- Salam al-Mahmah, “The Ribats in Morocco and their influence in the spread of knowledge and tasawwuf” [the Islamic practice of spiritual development] from al-Imra’a al-Maghribiyya wa’t-Tasawwuf (The Moroccan Woman and Tasawwuf in the Eleventh Century), http://bewley.virtualave.net/ribat. html. One could also argue that ribat could compare with a hisn, a Muslim castle. For more on this subject, see Thomas F. Glick, From Muslim Fortress to Christian Castle: Social and Cultural Change in Medieval Spain (Manchester, England: Manchester University Press, 1995). 11 Manuela Marín, “La práctica del ribat en al-Andalus,” El ribat califal: Excavaciones y estudios (1984–1992), ed. Rafael Azuar Ruiz (Madrid: Casa de Velázquez, 2004), 191–201, esp. 191–92. 12 For further discussion, see the collection of essays in El ribat califal: Excavaciones y estudios. Also consult Robert Hillenbrand, Islamic Architecture: Form, Function, and Meaning (New York: Columbia University Press, 1994), esp. 331–38; Peter Harrison, Castles of God: Fortified Religious Buildings of the World (Woodbridge, England: Boydell Press, 2004), 225–26; andMustafa ‘Abdu- Salam al-Mahmah, “The Ribats in Morocco.” 13 For further discussion see, Carmen Martínez Salvador, “Sobre la entitad de la rábita andalusí omeya, una cuestión de terminología: Ribat, Rábita y Zawiya,” in El ribat califal: Excavaciones y studios, 173–89, esp. 176–86. 14 For criticism about the ribat as fortress, see Chabbi, “Ribat,” 493–506; and Jorg Feuchter, “The Islamic Ribat: A Model for the Christian Military Orders? Sacred Violence, Secularized Concepts of Religion and the Invention of a Cultural Transfer,” Religion and Its Other: Secular and Sacral Concepts and Practices and Interaction, eds. Heike Bock, Jorg Feuchter, Michi Knecht (Frankfurt/New York: Campus Verlag, 2008), 115–41. 15 For other views of the Sufi brotherhoods in the Islamic world, see Eric Wolf, “Society and Symbols in Latin Europe and in the Islamic Near East: Some Comparisons,” Anthropological Quarterly 42, no. 3 (July 1969): 287–301; Richard J. A. McGregor, “A Sufi Legacy in Tunis: Prayer and the Shadhiliyya,” International Journal of Middle East Studies 29, no. 2 (May 1997): 255–77; and Gerald Elmore, “New Evidence on the Conversion of Ibn Al-Arabi to Sufism” Arabica 45, no. 1 (1998): 50–72. 16 Michael Bonner, Jihad in Islamic History (Princeton: Princeton University Press, 2006), 2, 136; Elena Lourie, “The Confraternity of Belchite, Ribat, and the Temple,” Viator 13 (1982): 156–79, esp. 165. 63

62<br />

notes<br />

courtship and conquest: alfred<br />

sully’s intimate intrusion at<br />

monterey, By stephen g. hyslop,<br />

pp 4–17<br />

This article is adapted from my book Contest<br />

for <strong>California</strong>: From Spanish Colonization to<br />

the American Conquest (Arthur H. Clark and<br />

the University of Oklahoma Press, 2012),<br />

vol. II in the series Before Gold: <strong>California</strong><br />

under Spain and Mexico, edited by Rose<br />

Marie Beebe and Robert M. Senkewicz.<br />

Caption sources: William Redmond Ryan,<br />

Personal Adventures in Upper and Lower<br />

<strong>California</strong>, vol. 1 (London: William Shoberl,<br />

Publisher, 1852), 72–73; Langdon Sully, No<br />

Tears for the General: The Life of Alfred Sully,<br />

1821–1879 (Palo Alto, CA: American West<br />

Publishing Company, 1974), 42, 75; http://<br />

www.sancarloscathedral.org/history; www.<br />

mchsmuseum.com/san carlos; Walker A.<br />

Tompkins, Santa Barbara Past and Present<br />

(Santa Barbara, CA: Tecolote Books, 1975);<br />

completion date of 1820 per http://www.<br />

sbthp.org/soldados/SBMission and other<br />

sources; “Campaign of General Alfred<br />

Sully Against the Hostile Sioux in 1864, as<br />

Transcribed in 1883 from the Diary of Judge<br />

Nicholas Hilger,” in Contributions to the<br />

<strong>Historical</strong> <strong>Society</strong> of Montana, vol. 2 (Helena,<br />

MT: State Publishing Company, 1896), 322.<br />

1<br />

Langdon Sully, No Tears for the General: The<br />

Life of Alfred Sully, 1821–1879 (Palo Alto, CA:<br />

American West Publishing Company, 1974),<br />

23–24.<br />

2<br />

Doyce B. Nunis, Jr., “Alta <strong>California</strong>’s Trojan<br />

Horse: Foreign Immigration,” in Contested<br />

Eden: <strong>California</strong> before the Gold Rush,<br />

ed. Ramón A. Gutiérrez and Richard J. Orsi<br />

(Berkeley: University of <strong>California</strong> Press, in<br />

association with the <strong>California</strong> <strong>Historical</strong><br />

<strong>Society</strong>, 1998), 299–330.<br />

3<br />

Jefferson to Madison, Apr. 27, 1809, in<br />

Joseph J. Ellis, et al., Thomas Jefferson:<br />

Genius of Liberty (New York: Viking Studio,<br />

in association with the Library of Congress,<br />

2000), 118, 133.<br />

4<br />

Rose Marie Beebe and Robert M. Senkewicz,<br />

trans. and eds., Testimonios: Early <strong>California</strong><br />

through the Eyes of Women, 1815–1848<br />

(Berkeley: Heyday Books, in association<br />

with The Bancroft Library, 2006), 265,<br />

277–78; Louise Pubols, The Father of All: The<br />

de la Guerra Family, Power, and Patriarchy<br />

<strong>California</strong> History • volume <strong>90</strong> number 1 2012<br />

in Mexican <strong>California</strong> (Berkeley and San<br />

Marino: University of <strong>California</strong> Press and<br />

the Huntington Library, 2009), 262–69.<br />

5<br />

William Heath Davis, Seventy-Five Years in<br />

<strong>California</strong>, ed. Harold A. Small (San Francisco:<br />

John Howell, 1967 [1889]), 37, 66–67;<br />

Susanna Bryant Dakin, The Lives of William<br />

Hartnell (Stanford, CA: Stanford University<br />

Press, 1949), 280–81.<br />

6<br />

Letter of June 14, 1849, Alfred Sully<br />

Papers, Western Americana Collection, Beinecke<br />

Rare Book and Manuscript Library,<br />

Yale University (hereafter cited as Alfred<br />

Sully Papers); Sully, No Tears for the General,<br />

41–42; Beebe and Senkewicz, Testimonios,<br />

193–97.<br />

7<br />

Letters of Aug. 19, 1849, and Dec. 29,<br />

1849, Alfred Sully Papers.<br />

8<br />

Letter of May 1, 1850, Alfred Sully Papers;<br />

Sully, No Tears for the General, 57, 85, 239–<br />

40 n. 5.<br />

9<br />

Letters of May 28, 1850, and Aug, 28,<br />

1850, Alfred Sully Papers; Sully, No Tears for<br />

the General, 61–63, 237 n. 3.<br />

10<br />

Letter of June 23, 1850, Alfred Sully<br />

Papers.<br />

11<br />

Letter of Apr. 30, 1851, Alfred Sully<br />

Papers; Sully, No Tears for the General,<br />

69–71.<br />

12<br />

Letter of Apr. 30, 1851, Alfred Sully<br />

Papers.<br />

13<br />

Letter of June 14, 1849, Alfred Sully<br />

Papers; Sully, No Tears for the General, 42.<br />

14<br />

Letter of June 1851, Alfred Sully Papers;<br />

Sully, No Tears for the General, 72–75.<br />

15<br />

Alfred Robinson acknowledged that<br />

mission Indians were subjected to severe<br />

discipline but regarded plans to emancipate<br />

them and secularize the missions,<br />

undertaken by José María Echeandía and<br />

later governors of Mexican <strong>California</strong>, as<br />

misguided assaults on what conscientious<br />

padres with whom he did business had<br />

accomplished at their religious communities.<br />

“These flourishing institutions, as they<br />

had been, were in danger of immediate subversion<br />

and ruin,” Robinson wrote in Life in<br />

<strong>California</strong> before the Conquest (San Francisco:<br />

Thomas C. Russell, 1925 [1846]), 129. For a<br />

contrasting assessment of the mission system<br />

by an American who traded with Californios<br />

but did not enter into their society,<br />

see William Dane Phelps, Alta <strong>California</strong>,<br />

1840–1842: The Journal and Observations<br />

of William Dane Phelps, Master of the Ship<br />

“Alert,” ed. Briton Cooper Busch (Glendale,<br />

Calif.: Arthur H. Clark, 1983), 197–98.<br />

16<br />

Josiah Royce, <strong>California</strong>: A Study of American<br />

Character (Berkeley, CA: Heyday Books,<br />

2002 [1886]), 119.<br />

17<br />

Sully, No Tears for the General, 150–51.<br />

18<br />

Sully, No Tears for the General, 119–25,<br />

243 n. 13; Vine Deloria, Jr., Singing for a<br />

Spirit: A Portrait of the Dakota Sioux (Santa<br />

Fe, NM: Clear Light Publishers, 2000),<br />

59–60. For more on the history of the<br />

Deloria family, see Philip J. Deloria, Indians<br />

in Unexpected Places (Lawrence: University<br />

Press of Kansas, 2004), 109–35. Alfred<br />

Sully’s connection to the Deloria family is<br />

mentioned in biographical articles on Ella<br />

Deloria by Raymond J. DeMallie in Barbara<br />

Sicherman and Carol Hurd Green, eds.,<br />

Notable American Women: The Modern Period<br />

(Cambridge: Belknap Press of Harvard University<br />

Press, 1980), 183–85; and by Charles<br />

Vollan in David J. Wishart, ed., Encyclopedia<br />

of the Great Plains (Lincoln: University of<br />

Nebraska Press, 2007), 59–60.<br />

19<br />

Benjamin D. Wilson, “Benjamin David<br />

Wilson’s Observations of Early Days in<br />

<strong>California</strong> and New Mexico,” Annual Publications<br />

of the <strong>Historical</strong> <strong>Society</strong> of Southern<br />

<strong>California</strong> (1934), 74–150; Hubert Howe<br />

Bancroft, History of <strong>California</strong> (San Francisco:<br />

History Company, 1886), 5: 777.<br />

“With the god of Battles i can<br />

destroy all such Villains”: War,<br />

religion, and the impact of islam<br />

on spanish and mexican california,<br />

1769–1846, By michael gonzalez,<br />

pp 18–39<br />

Caption sources: Edna Kimbro, Julia G.<br />

Costello, Tevvy Ball, The <strong>California</strong> Missions:<br />

History, Art, and Preservation (Los Angeles:<br />

Getty Conservation Institute, 2009); Hugh<br />

Wm. Davies, Bernhard von Breydenbach and<br />

His Journey to the Holy Land, 1483–4: A Bibliography<br />

(London: J. & J. Leighton, 1911); Fr.<br />

Zephyrin Engelhardt, Santa Barbara Mission<br />

(San Francisco: James H. Barry Company,<br />

1923), 125, <strong>California</strong> <strong>Historical</strong> <strong>Society</strong><br />

979.402 MSa51e.<br />

1 William Shakespeare, Othello, in The Yale<br />

Shakespeare, The Complete Works, ed. Wilbur<br />

Cross and Tucker Brooke (New York: Barnes<br />

and Noble Books, 1993), I.i.52 and I.iii.247.

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