Exiled Puritan Traditionalists would eventually form the foundations for the Puritu.  Pictured above is a Puritan sermon.
 
Sections

Who are the Puritu?

Beginnings & Excommunication

Further Persecution & Westward Retreat
A Haven for Runaway & Freed Slaves
Finding Sierra Nevada
The Puritu Today
Contact
 
NOTE: The information provided herein is taken from a variety of historical documents including many letters and journals, most prominently from the writings of Nathaniel Allister and Peter Kojo III.
 
Pictured Above & Below - Early Puritan Settlers.
 
Pictures are for era reference.
 
Frontier Explorers.
 
 
 
Runway slaves also made the long and dangerous trek to away from the South to escape slavery.
 
Unidentified Puritan woman
circa 1890.
 
Puritan sermon.
 
 
The trek to the Sierra Nevada was long and arduous.
 
 
 
 
There are relatively few documents outside of journals and diaries in regard to Puritu history, however, the Puritu's in their foundation are very much linked to early Puritans in New England as well as well as West African tribes involved in slave trade in the 18th century.
Links
Puritanism & Puritu
History Channel
Past, Present, Future
Wikipedia
Fire and Ice
History for Kids
Legends of the Sierra Nevada
Church History Timeline
Christianity Today
Catholic Encyclopedia
Enotes
 
West African Vodun
Mami Wata
Religious Tolerance
Wikipedia
NPR
 
 
 
CONTACT
Email
queries@puritulegacy.org
 
 
This page is for information purposes only.
 
USE OF INFORMATION: If you use any of this information on this page, please email a copy of the link, as we always like to stay alert of any Puritu related information on the web.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
© 1972-2010
The Puritu Legacy Organization
The Puritu Legacy is a site dedicated of the history of this hidden community of the Sierra Nevada.
Puritu (pyoor - uh - too) Often Misspelled Puritoo

Who Are the Puritu?
In the 1690s a group of Puritan exiles living in Missouri unexpectedly pioneered a haven for runaway slaves. A small group African slaves found themselves in this equally small community of Puritans, known as the Puritain Traditionalists (an "i" was added to revert to the original spelling of Puritain rather than Puritan). 

The Traditionalists were decreasing in numbers, desperately clinging to their beliefs when the runaways ventured into their community.  The slaves hailed from West Africa, where they practiced a variation of the  West African religion, Vodun.  West African Vodun provided the foundation for what is today referred to as Vodou (or Voodoo), which is a combination of Vodun and Christianity.  West African slaves practicing Vodun where quick to assimilate Christianity, creating the combination, Voodoo.

While it may seem an odd mix for these two religions to merge, both have a firm belief in a divine deity as well as supernatural intervention on spirits.  It is well-known that the New England Puritan communities believed in witches (hence the Salem Witch Trials), but what is not as well-known is that the Vodou  religions do not actually practice witchcraft, but rather provide protection against witchcraft.

As the Traditionalists were on the brink of extinction the Vodou saved them.  Together, they became the Puritu, creating, at the time, a trinity of often exiled behaviors and practices. First, both groups were outcasts, considered heretics for their religious practices.  Second, both groups were exiles. The Traditionalists for having been excommunicated and the Vodou for having been slaves on the run. And finally, the Puritus were quick to accept interracial relationships, which were heavily frowned upon in the 17th century.

Ultimately, the Puritus moved further west, finding peace, solace, and privacy in California's Sierra Nevada.

Beginnings and Excommunication
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The nature of the Puritanism is that of individualism and separatism.  So it is only natural that within Puritanism, itself, there would be separation.  Minority groups of Puritans were upset by the reformations that took place and tried to usurp that powers that be.  They were unsuccessful and excommunicated from the New England.

Jonathan Allister (1639-1689) was at the head of this rebellion with a group of about 40 others.  After they were excommunicated, there was uncertainty as to where they should go.  In 1665, the group found themselves moving to the western frontier in the area that would later become Kentucky.  For the time, this allowed them a safe distance from New England, where they could, more-or-less, go unnoticed and unbothered by the church stronghold to the east.

The group came to call themselves the Church of Puritain Traditionalists.  They added the "i" to the spelling, conforming to early spellings of Puritan, which later dropped the "i".

On the Kentucky frontier, Allister's Traditionalists created a secluded, self-reliant community that practiced extremely strict and traditional forms of the religion.  However, their community was so strict and so isolated, that they soon realized their numbers were decreasing and they were not bringing any new believers into the fold.

In 1689, Allister cut open his hand while chopping wood.  What seemed a minor wound, led to an infection.  When faced with amputation, Allister declined, ultimately, his arm became gangrenous and the infection killed him.

The declining population of the Traditionalists looked to, their former leader's son, Nathaniel (1659-1723) to lead them.  Nathaniel felt the small community had two options: seek to grow their congregation or disband and assimilate into Christian society.  The group felt the latter was not a real option, but didn't fully realize the threat of returning to the public eye to convert and recruit new members.


Further Persecution and Westward Retreat
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The younger Allister sent the 30 remaining members out to preach and indoctrinate others into the Traditionalist fold.  This was not an easy task, and Nathaniel felt certain they were being punished for failing God.  In his journal he wrote, "It is not God who has abandoned us, but us who have abandoned Him. Somewhere, our path became blind to the will of our Lord. We must make right our wrongdoings and on bended knee beg forgiveness for our crimes against heaven, for as of this time, all of us our doomed for damnation.  The spirit of the devil rises strong against us for surrendering Massachusetts rather than fighting in the face of wrong. We willingly surrendered the name of God. For this, we may not be forgiven."

Essentially, Nathaniel Allister blamed his father for not making a stronger stand against the reformists. His naivety was soon proved wrong.

While Nathaniel's congregation sought new members in Kentucky and Virginia, Nathaniel ventured back to New England, hoping to make amends with the Puritan church.  He arrived in Salem, Massachusetts in May of 1692, unaware of the severity of the events happening in the community at the time.  He sought out an old friend of his father's, one George Burroughs, which he soon found to be a regretful decision. Back when the elder Allister left in 1665, it was Burroughs who had encouraged him to stay and move forward with reformation. Allister and Burroughs had occasionally written letters, always remaining friends.  When Allister died, the letters stopped without explanation, until Nathaniel arrived on Burroughs' farm in 1692 -- a visit that would ensure the permanent exile of the Puritain Traditionalists.

In his visit, Nathaniel was only able to speak briefly to Burroughs. They were soon interrupted by a local magistrate.  Nathaniel Allister later wrote, "Burroughs welcomed me as a son, then immediately told me it was a poor decision to return. A decision that could be very costly to both of us.  As he began to explain to me about accusations of heresy, the Magistrate appeared and reprimanded me for speaking to the husband of a heretic.  Burroughs and the Magistrate exchanged vicious and unholy words. The magistrate then asked who I was. Burroughs made an attempt to interject, and to lie, but I was too proud and felt all of us would be better served in the eyes of the Lord in my honesty. The Magistrate clutched at his heart and gasped when I said, 'I am Nathaniel Allister, son of John Allister, I have come to seek amends with the church on behalf of my father who has recently entered the Kingdom of our Lord.'  The Magistrate assured me that my father was dining at the table of the Satan and not even in final judgment would he enter the Lord's Kingdom.  He also said it must be the heresy of my family that has brought the current blight of devilish plague upon Salem. He backed away from Burroughs and me, all the while assuring that he would soon return with a warrant for my arrest.  With a final gesture, he pointed at me and cried, 'You are the heretic at the edge of the Virginia frontier. We have been checking in on you time and again. But you have gone too far now, bringing your devils to Salem. We will seek you out and destroy you, devil. We will destroy you."

Nathaniel would later learn that his family friend was executed due to the accusations of heresy. Burroughs would, however, gain a degree of infamy for reciting the Lord's prayer at his execution, something witches were supposedly unable to do.

When Nathaniel and the other missionaries returned, they discovered their home had been recently burned out. Destroyed and decimated.  It appeared as though a raid by the natives was the result, but further inspection revealed that this was an attack with the sole purpose of destruction.  Nothing was gone, but the homes were destroyed and all religious documents that had been left behind were destroyed, too. In his journals, Nathaniel, wrote that he feared further repercussions from the church to the east, which he held responsible for the attacks.

Nathaniel decided that it was time to move west, again, this time to the territory that would become Missouri.


A Haven for Runaway and Freed Slaves
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Having settled in Missouri in 1693, the Traditionalists found themselves giving into a far more liberal version of their religion than the reformists had ever imagined or intended.

[Blue Repeated from Top of Page] The Traditionalists were decreasing in numbers, desperately clinging to  their beliefs when the runaways ventured into their community.  The slaves hailed from West Africa, where they practiced a variation of the  West African religion, Vodun.  West African Vodun provided the foundation for what is today referred to as Vodou (or Voodoo), which is a combination of Vodun and Christianity.  West African slaves practicing Vodun where quick to assimilate Christianity, creating the combination, Voodoo.

While it may seem an odd mix for these two religions to merge, both have a firm belief in a divine deity as well as supernatural intervention on spirits.  It is well-known that the New England Puritan communities believed in witches (hence the Salem Witch Trials), but what is not as well-known is that the Vodou  religions do not actually practice witchcraft, but rather provide protection against witchcraft.

As the Traditionalists were on the brink of extinction the Vodou saved them.  Together, they became the Puritu, creating, at the time, a trinity of often exiled behaviors and practices. First, both groups were outcasts, considered heretics for their religious practices.  Second, both groups were exiles. The Traditionalists for having been excommunicated and the Vodou for having been slaves on the run. And finally, the Puritus were quick to accept interracial relationships, which were heavily frowned upon in the 17th century.


For the next 30 years, Nathaniel Allister maintained peace and stability.  By the time of his death in 1723, they had adopted the name Puritu, now practicing a combined form of the religions.

As a religion, they maintained their strict Christian lifestyle combined with Vodou beliefs and practices to ward off evil spirits.

Nathaniel Allister, who had married a West African Vodun woman named Esi.  Together they had three children.  Their eldest boy, Thomas Kojo Allister (1713-1804), became the leader of the Puritu community after Nathaniel's death. Thomas' middle name, Kojo, was a traditional West African name, signifying that he had been born on a Monday.  To show his full commitment to the Puritus, Thomas dropped the family name Allister and became simply Thomas Kojo.

Under Kojo's leadership, the Puritu population grew to an estimated 150 people, welcoming anyone who would convert to their religion.  The Puritus were of diverse nationalities by 1770, open an welcoming to accepting all races into the congregation, including the local Native American population.  They traded and cohabitated with Osage Indians only a few miles away from what would later become Independence, Missouri, an important city in the Westward expansion.

Kojo kept the Puritu away from they eyes of disapproving onlookers, welcoming newcomers, but encouraging those that passed through not to make the City of Allister (as it was called) their home.

In 1803, The Louisiana Purchase occurred, officially making Missouri a part of the Union.  In 1804, Lewis and Clark passed through Allister on their way to Independence.  Shortly before his death in December of 1804, Kojo noted that population and expansion would be the cause of great instability for the Puritu.

The next two decades were tumultuous for Puritu leadership with inconsistency and instability.  Many left the community, including a large group of Jonathan Allister's direct descendents who went to New Mexico, reportedly abandoning their religious practices upon leaving.

A nephew of Kojo, named Peter Allister Kojo (1791-1887) would ultimately be responsible for moving the Puritu west to California.

Finding Sierra Nevada
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For a variety of reasons the numbers of devout Puritu had dwindled to around 50 by 1845.  As the Civil War loomed, Missouri found itself to be a state divided.  While it remained in the Union, there was heavy pro-slavery sentiment.  The small town of Allister was known to fur traders as "Pagan Town" and those that lived their felt the growing prejudiced of the surrounding communities.

The next year, a group of travelers that would later be simply known as the Donner Party passed through Allister.  A member of this group talked in great detail to Peter Kojo about the opportunities out west.

While the tragedy of the Donner Party became an infamous event, it did not deter most from making the journey, including Peter Kojo.

In 1848, Kojo and the remaining Puritus moved west.  They followed the same path as the Donner Party.  Of course, they did so at a different time of year, and came across the Sierra Nevada without conflict.

Kojo and the remaining Puritus found their welcome in a mining camp in the foothills of Northern California's Sierra Nevada territory. 

The Puritu community chose to remain small and secluded, keeping to themselves and only venturing out of their comfort zone when absolutely necessary.  Many of them worked in mining camps with great success, while others profited with hemp farms (which continued to produce successfully until the 1930s when hemp was outlawed).

When the occasional scandal of nearby communities erupted, they would often point fingers to the mysterious group of Puritu who lived in the hills.  Only a few knew this isolated group as the Puritu, most called them hill dwellers or hill folk.  Now and again, travelers or mountain explorers would catch the Puritu in one of their Vudou-based rituals.  Accusations of witchcraft, heresy, and cannibalism would commonly follow, but quickly be forgotten.

Peter Kojo ensured the Puritu legacy would be safe for generations to come.  When he died in 1887, the still small community (around 70 Puritus) was successful and self-sufficient.  His grandson Peter Kojo III (1860-1948)  would lead the community through the industrialization of the next century.

When the gold ran out by 1860, hemp sustained the community for nearly 80 years.

The Puritu Today
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Peter Kojo III was a leader with vision.  The surrounding infrastructure began to be built in the 1930s, making complete isolation for the Puritu impossible.  Kojo III adapted to save the community and allow them to maintain their privacy and religious freedom.

The 1930s saw manufacturers of artificial materials buying out and eventually forcing the outlaw of hemp, which was too strong of a competitor.  Kojo III, in a risky move, sold most of the Puritu hemp farms.  The risk turned out to be visionary as hemp was outlawed further contributing (along with the Great Depression) to the collapsing of surrounding communities. 

Kojo III used the money to buy small markets and gas stations along the roads passing through the Sierra Nevada, many of which still exist today, nearly a century later.  There are (at least) 15 gas stations and markets owned by Kojo Enterprises  in California and Nevada today.

Today's Puritus are more spread out, but they still exist and they still practice a less traditional form of Purituism.  There are small pockets of Puritus in small California and Nevada towns where 10, 20, or even as many 30 Puritus may be together.  Overall, based on the most recent census reports there are probably about 400-500 practicing Puritus.

Kojo Enterprises current president is Kojo III's grandson, Adam Kojo, a practicing Puritu.