DNA Consultants Home of the DNA Fingerprint

Her profession is her religion
Her sin her lifelessness

--Bob Dylan

Will the archeological establishment's obtuseness about prehistory and the religion of the Great Goddess ever falter? In an article titled "Pieces of a Bronze Age Puzzle" in the current issue of Archaeology Magazine (Sept/Oct 2011, p. 15), Jessica Woodard discusses the "enigma" of thousands of broken Cycladic figurines from the tiny, uninhabited island of Keros near Naxos. Summarizing the decades long work of Cambridge archeologist Colin Renfrew, she dates the site to 2800 to 2300 BCE and (are you ready for this) speculates there was a lot of "social activity as well as ritual activity...relating to beliefs about life, death, and perhaps the hereafter."

This is tantamount to saying that the deliberately broken figurines were broken by people, human beings who lived a long time ago, on purpose. But what kind of rituals and "beliefs"? The word "religion" is mentioned nowhere. Evidently, since archeologists profess no religion themselves they cannot detect it in any of the people whose graves and relics they dig up.

Greek mythology tells how Venus, the eldest of the Fates, was born at sea and stepped ashore on several islands, where her cult continued, notably at Cythera, Crete, Naxos and Cyprus. All the "enigmatic" broken figures clearly relate to the worship of the Mother Goddess. Marija Gimbutas covers the featureless face, arms crossed over breasts and other unmistakable signs of the Goddess or Magna Mater in her voluminous writings, including The Language of the Goddess. We suggest if Colin Renfrew cannot bring himself to read Gimbutas he at least dip into Pausanias, the second century CE author of a guidebook to Greece in ten volumes. There he will find many descriptions of these votive offerings to the Goddess.

Archeologists may also want to acquire at least a bowing acquaintance with Riane Eisler's The Chalice and the Blade. Both Gimbutas and Eisler describe three invasions of the warriors of the steppes with their male gods following the year 3000 BCE that spelled an end to the long period of female-based life-celebrating religion in the Middle East and Old Europe. Only the Minoans, Etruscans and certain other peoples from Asia Minor and the Greek Islands were able to retain the Mother Goddess in the new mostly male pantheon, which was focused more on death than rebirth.

The only puzzling part of the Keros Hoard is how archeologists could overlook its abundant testimony to the Mother Goddess religion.


Botticelli's "Birth of Venus" depicts the Goddess' first coming ashore. (No, this is not the famous original in the Uffizzi Gallery in Florence. This is a cheap reproduction hanging on the walls of a Rome pizzeria.)

"There are already many fine books on the history of the Jews in the Middle Ages," writes Theodore L. Steinberg, an English professor at State University of New York, in the preface to his Jews and Judaism in the Middle Ages (Wesport:  Praeger, 2008). So why another one?

"All of those other studies, as excellent as they are, presume a certain degree of knowledge on the part of the reader--knowledge of Jewish customs and traditions and beliefs, as well as a general knowledge about the Middle Ages," he continues.

If you have never been to a synagogue service, don't know many observant Jews and perhaps just discovered an interest in Judaism after finding Jewish ancestry in your family tree, this is the book for you. Beginning with the first chapter, "Jews and Judaism, What Are They? and continuing with "Talmud and Midrash," Steinberg skilfully guides the reader through a crash course on Jewish history since the advent of Christianity. He introduces us to the rabbinical traditions of Judaism, Mishan, Gemara and all the flowering branches of halakah or Jewish law. We learn why Jews were blamed, and tolerated, by the Church. We learn about everyday life in cities where Jews, Christians and Muslims mixed, Jewish occupations, their literature, philosophy and the Cabala, all major areas of intersection with Christian society. 

Appendix I has a good chronology of important events, from the life of Rabbi Akiva, which overlapped with that of Saul/Paul to the infamous date of 1492.

Singular Figure of Joseph Jacobs

Another masterwork on Judaism intended primarily for non-Jewish readers is Joseph Jacobs' Jewish Contributions to Civilization. An Estimate (Philadelphia:  Jewish Publication Society of America, 1919). This began life as the Australian Judaic scholar's Studies in Jewish Statistics, published in an anthropology journal in 1891, at the height of his fame. It was to be the first volume in a trilogy, the second book devoted to individual, rather than collective, contributions to European culture, the third a philosophical answer to anti-Semites about the value of Jews in the modern secular state. Alas, Jacobs died in 1916, leaving only notes for the second book and nothing at all of the third.

For Jacobs the watchword is always "judicious." He never exaggerates Jewish influence, emphasizing again and again that the number of Jews at no time, probably, rose above one-half of one percent in Western Europe, outside of countries where Jews were tolerated such as Moorish Spain and Poland/Lithuania under the Jagellon dynasty.

Did Jewish thinkers transform medieval philosophy from the stale dogmas of the theologians into more modern ideologies? Maybe, but they were only part of the movement.

His considered assessment of the Jewish contribution to medieval fables and folklore, one of his academic specialties, is "about one-tenth" of the material. There are those today, however, who would go so far as to say all of troubadour poetry and half of courtly love romances were inspired by the Judeo-Arabic tradition of Spain and southern France, with deeper roots in Arabia, Egypt and Babylon.

Did the Radanite ("From Persian rah dan, knowing the way") merchants plying the Silk Road in the early Middle Ages introduce all the choice import goods and enlightened ideas we associate with the East?

Europe owes to the Jewish Radanites the introduction of oranges and apricots, sugar and rice, Jargonelle pears, and Gueldre roses, senna and borax, bdellium and asafoetida, sandalwood and aloes, cinnamon and galingale, mace and camphor, candy and julep, cubebs and tamarinds, slippers and tambours, mattress, sofa, and calabash, musk and jujube, jasmine and lilac " (p. 203)

But their influence was limited. Beginning in the twelfth century, Venice took away the monopoly on the Levantine trade, just as Lombard merchants replaced Jews as bankers and moneylenders throughout most of Europe. The transition to a moneyed economy, according to Jacobs, was not due to Jews.

On the subject of Jews and capitalism, including stock exchanges and paper money, Jacobs takes a Ciceronian position. He denies that any Jews were involved with the South Sea Bubble, Mississippi Scheme of John Law or other experimental business models of the day. He does not even think that Jews fostered acceptance of bills of exchange or letters of credit. He points out that even with the Dutch East India Company, Jews had only very moderate ownership (although we wonder if like the silent partner behind the usurious kings of medieval times the partners named Coen and Hendricks and the like chose rather to have their names out of it), while the Jewish presence was absent at the first exchanges in Antwerp and London, and later minimal.

We think he might be too circumspect here. The Jewish role in the discovery, exploration and development of the American colonies is set forth in detail in Elizabeth C. Hirschman and Donald N. Yates, Jews and Muslims in British Colonial America (Jefferson:  McFarland, forthcoming this fall). 

Jacobs is particularly harsh toward his contemporary Werner Sombart, who wrote an enthusiastic and eulogistic apology for the Jews in economic history (Die Juden und das Wirschaftsleben, Leipzig, 1911, trans. by M. Epstein, 1913, The Jews and Modern Capitalism). Jacobs calls the European professor of economics' work a "farrago of fantasies about Jewish life and religion" (259). The dour Victorian explicitly rejects Sombart's equation of the American way of business with Jewish practice and influence ("what we call Americanism is nothing else than the Jewish spirit distilled"). Again, however, we think Jacobs is bending over backward not to appear partisan. His objections to Sombart's arguments seem academic and petty if Sombart was on the right track, as most people concede today.

Prudent or Prudish?

In the same way, we feel that Jacobs' inability to detect any Jewish influence in the Puritans, or indeed the entire Reformation, is willfully blind.  "It cannot be by chance," he writes, "that the three most prominent voices among the Politiques [advisors to French king Henri IV], who laid down the principles which were to result in the Edict [of Nantes, granting toleration to Protestants, 1598]-- Michel de l'Hopital, Jean Bodin and Michel de Montaigne--were all partly of Jewish race" (p. 281). But what he gives with one hand Jacobs takes away with the other, for he goes on to say that the influence of these men stopped with the borders of France, while "freethinkers" in other countries like Spinoza certainly did not meet with much success.

And of course, looking ahead to the eventual playing out of these policies, we cannot attribute either the American Bill of Rights or French Revolution to Jews, can we?  Jacobs has a bowdlerized version of Jewish influence. He is willing to take modest credit for the good things Jews introduced, while letting their Christian imitators line up in the limelight and get the glory, but he doesn't want to admit that Jews might have been responsible for or at least complicit in some evils in modern society, such as communism, the militaristic state and free love ("the sexual vagaries of Enfantin," p. 308).

This posting will review some of the material we have previously made available about the science behind our three Jewish markers in the autosomal 18 Marker Ethnic Panel. First, it may be worthwhile to recount the chronology of our testing innovations in this area.

2006 - DNA Consultants introduces the DNA Fingerprint Test, one of the first simple autosomal ancestry tests based on population databases

2009 -Donald N. Yates, Ph.D., principal investigator, makes the discoveries in July that lay the foundation for the DNA Fingerprint Plus, rolled out in early September. The enhanced product includes simple autosomal markers for Native American, European, Jewish, Asian and African ancestry, based upon their frequencies of occurrence in these ethnicities.

2010 - Several important studies on Jewish genetics appear; DNA Consultants introduces Jewish DNA Test

2011 - DNA Consultants releases version 2.0 of its autosomal population database atDNA, marking the addition of the population Melungeon (n=40).

One of the first of the Jewish markers to be blogged about was Jewish II, characteristic of Ashkenazi Jews. Theodor Herzl, the nineteenth-century Austro-Hungarian Zionist thinker-organizer who helped inspire the founding of the State of Israel, is an example of a famous Ashkenazi Jew. There was another post titled Jewish Marker II Statistical Notes.

A post on Jewish I soon followed, together with a discussion about its European connections. There has been an ongoing discussion on the Jewish Forum on DNA Communities.

Jewish III has been the slowest to emerge. Its Middle Eastern nature has been explored and expanded upon in several threads on DNA Communities.

In the Fall of 2010, our project administrator tabulated results for more than 450 people who had ordered a Jewish Ancestry Test through our partner Jewish Voice. It was found that 99.97% showed at least one Jewish marker, that is, had some Jewish ancestry.  Some had all three markers while others had a combination of the three in some way.  The informal study indicated 74% of Jewish Ancestry Test takers had Jewish I, 30% had Jewish II and 82% Jewish III.

Then:  Genes of Old Testament Priests (Cohanim)
Now:  Genetic Traces of Religions in Lebanese and Iranians

Then:  Rare Genetic Disorders in Finnish Mitochondrial Haplotypes (U)
Now:  Genome-Wide Association Studies in Saami

The whole business of direct-to-the-consumer DNA tests was founded upon the revelation in 1997 that Jewish men with the last name Cohen ("priest" in Hebrew) or something similar often preserved the genetic signature of Old Testament priests in the Y chromosome type handed down from father to son. Last year at long last, the so-called Cohen Modal Haplotype was completely pinned down and defined to everyone's satisfaction ("Does He or Doesn't He?"). Now similar genetic traces are being sought, and found, for other religions from the Middle East.

In response to customers asking whether being a Jew was a matter of ancestry or culture, genes or religion, I used to say, "Genes don't have religion, genes are older than religions, your DNA doesn't know what religion you are." But the increasingly adept methods of populations genetics are changing that pat response. The key tool is a program that uses advanced statistics to estimate population differentiations, BATWING. Standing for Bayesian Analysis of Trees With Internal Node Generation, this software can calculate the effective population sizes and growth rates from microsatellite data, assuming there was a split into several populations in the past. It is a little over 10 years old. The following article is likely to become a classic in this regard:

Influences of history, geography, and religion on genetic structure: the Maronites in Lebanon

Marc Haber et al.

European Journal of Human Genetics (2011) 19, 334–340; doi:10.1038/ejhg.2010.177; published online 1 December 2010

Abstract

Cultural expansions, including of religions, frequently leave genetic traces of differentiation and in-migration. These expansions may be driven by complex doctrinal differentiation, together with major population migrations and gene flow. The aim of this study was to explore the genetic signature of the establishment of religious communities in a region where some of the most influential religions originated, using the Y chromosome as an informative male-lineage marker. A total of 3139 samples were analyzed, including 647 Lebanese and Iranian samples newly genotyped for 28 binary markers and 19 short tandem repeats on the non-recombinant segment of the Y chromosome. Genetic organization was identified by geography and religion across Lebanon in the context of surrounding populations important in the expansions of the major sects of Lebanon, including Italy, Turkey, the Balkans, Syria, and Iran by employing principal component analysis, multidimensional scaling, and AMOVA. Timing of population differentiations was estimated using BATWING, in comparison with dates of historical religious events to determine if these differentiations could be caused by religious conversion, or rather, whether religious conversion was facilitated within already differentiated populations. Our analysis shows that the great religions in Lebanon were adopted within already distinguishable communities. Once religious affiliations were established, subsequent genetic signatures of the older differentiations were reinforced. Post-establishment differentiations are most plausibly explained by migrations of peoples seeking refuge to avoid the turmoil of major historical events.

Meanwhile, in Autosomal DNA

A like expansion and intensification of research interests has also transformed the field of Finnish DNA. In the old days it was well appreciated, through the work of Finnila and others, that the people of Finland, Estonia, Sweden and neighboring regions in Russia had a peculiar genetic history. Strangely, at least on the basis of mitochondrial DNA, they were more closely related to the Berbers of North Africa than the neighboring Swedes, Poles, Lithuanians and Russians. Female haplogroups UK were associated with a risk of occipital stroke, migraine and other neuro-deficiencies. On another level, their unique genetic history was approached through the study of male haplogroup N, common among Laplanders and Saami.

The focus has now shifted from haplotyping and sex-linked genes to population genetics and autosomal DNA just as it has in consumer tests. After 10 years, an important autosomal study of the Saami has revolutionized the subject and shows promise of becoming the pilot to a new series of genome-wide disease association studies.

A genome-wide analysis of population structure in the Finnish Saami with implications for genetic association studies

Jeroen R Huyghe et al. 

European Journal of Human Genetics (2011) 19, 347–352; doi:10.1038/ejhg.2010.179; published online 8 December 2010

Abstract

The understanding of patterns of genetic variation within and among human populations is a prerequisite for successful genetic association mapping studies of complex diseases and traits. Some populations are more favorable for association mapping studies than others. The Saami from northern Scandinavia and the Kola Peninsula represent a population isolate that, among European populations, has been less extensively sampled, despite some early interest for association mapping studies. In this paper, we report the results of a first genome-wide SNP-based study of genetic population structure in the Finnish Saami. Using data from the HapMap and the human genome diversity project (HGDP-CEPH) and recently developed statistical methods, we studied individual genetic ancestry. We quantified genetic differentiation between the Saami population and the HGDP-CEPH populations by calculating pair-wise FST statistics and by characterizing identity-by-state sharing for pair-wise population comparisons. This study affirms an east Asian contribution to the predominantly European-derived Saami gene pool. Using model-based individual ancestry analysis, the median estimated percentage of the genome with east Asian ancestry was 6% (first and third quartiles: 5 and 8%, respectively). We found that genetic similarity between population pairs roughly correlated with geographic distance. Among the European HGDP-CEPH populations, FST was smallest for the comparison with the Russians (FST=0.0098), and estimates for the other population comparisons ranged from 0.0129 to 0.0263. Our analysis also revealed fine-scale substructure within the Finnish Saami and warns against the confounding effects of both hidden population structure and undocumented relatedness in genetic association studies of isolated populations.

The key to emerging triumphs of research here is the international HapMap project.

On two fronts--religious history and rare diseases--genetics has brought more advances in the past decade than in the previous century before that. That consumers can take part in these exciting developments by ordering an affordable autosomal analysis of their entire ancestry or confirming the paternity of their child with a simple test purchased at their local drugstore is a tribute to the present golden age of American science and industry. 

And Now in the Cherokee...

Haplogroup N1a became prominent in genetics literature when Wolfgang Haak et al.'s studies on 7500 year old skeletons in Central Europe revealed that 25% of the Neolithic European population might have belonged to this lineage. The skeletons were found to be members of the Linear Pottery Culture (LBK ware) which is credited with being the first farming culture in Central Europe.

7,000 Year-Old Linearbandkeramik (LBK ware) from Stone Age Germany.

The study was a major development in the debate on the origin of European populations, since Haak et al. argued that "The discovery of mitochondrial type N1a in Central European Neolithic skeletons at a high frequency enabled us to answer the question of whether the modern population is maternally descended from the early farmers instead of addressing the traditional question of the origin of early European farmers."

Neolithic Revolution
Two competing scenarios exist for the spread of the Neolithic from the Near East to Europe:

1. Demic diffusion (in which farming is brought by farmers), for example Renfrew's NDT - Anatolian hypothesis
2. Cultural diffusion (in which farming is spread by the passage of ideas), which is the assumption in Alinei's Paleolithic Continuity Theory.

The study's authors concluded: "Our finding lends weight to a proposed Paleolithic ancestry for modern Europeans."

N currently appears in only .18%-.2% of regional populations. It is widely distributed throughout Eurasia and Northern Africa and is divided into the European, Central Asian, and African/South Asian branches based on specific genetic markers. Exact origins and migration patterns of this haplogroup are still unknown and a subject of some debate.

Although not one of the classic Native American lineages (A, B, C, D, and X -- Schurr), N has been identified in the ancient Southwest in the Fremont Culture centered in Utah. It is one of the Middle Eastern lineages that appear in the Cherokee and other Indians; see DNA Consultants Blog, “Anomalous Mitochondrial DNA Lineages in the Cherokee”. Most investigators attribute this phenomenon to recent European admixture. But such haplotypes  if only instanced in North America without exact Old World matches could just as well be considered Native American.

It has been suggested that N is also characteristic of the Sea Peoples, who may have traveled to the American Southwest in antiquity.

Cherokee or Saponi Wedding Dish from Southwest Virginia in author's possession is glazed black, the color of the Earth Mother, and marked with the "tri-line" signifying the Triple Goddess's power of increase and plenty and rule over all life. The style of pottery is similar to Linearbandkeramik (LBK) ware. This is the female dish of a matched pair. The slightly larger male dish is marked with four lines on each handle. They were used to share food in a wedding or bonding ceremony.

Thoughts about the origin of mitochondrial haplogroup B and Mother Earth symbolism among the Hopi, Zuni, Hohokam, Fremont Indians and others

I got a holiday present from my wife of an unusual little book titled On the Trail of Spider Woman. Petroglyphs, Pictographs, and Myths of the Southwest, by Carol Patterson-Rudolph (Santa Fe:  Ancient City Press, 1997). Putting this intriguing study together with a travel book by David Hatcher Childress, my son and I took a 4-day road trip into the homeland of the Indians credited with having the first civilization in the Southwest, a settled town life marked by desert agriculture, canals, pottery, baskets, ballcourts, plazas and adobe pueblos, pithouses and kivas. Previous occupants of the area were non-sedentary hunter-gatherers considered to be "paleo-Indians."

We visited Painted Rock Petroglyph Site outside Gila Bend, in the middle of nowhere, and ended the trip in the barren sands outside Phoenix, where we began it, visiting the Hohokam Pima National Archeological Monument, also known as Snaketown. The former is little seen, and the latter cannot seen, because the Pima (now Gila River Indians) had the ballcourt and other ruins reburied by backhoes in the 1970s. The caretakers of this declared national treasure decided not to open it to anyone to view or visit because of its "sensitive" nature. There are no signs, no roads, nothing left above ground.

Overview of pecked records and markings of Hohokam, 200 B.C.-A.D. 1300, on granite outcropping called Painted Rock in South Central Arizona.

At Painted Rock, the first mystery we pondered was why it was called "painted" rock when there is no paint. Petroglyphs are produced by pecking away the dark desert varnish to make a negative image on the underlying lighter rock. We wondered if it had anything to do with the Paint People, or Phoenicians, Kanawah Indians of the East Coast or Cherokee and Saponi Paint Clans.

The second mystery was the abundance of snake imagery. Famously, snakes in Indian tradition stand for boats and water. We noticed a Corn Cross, the symbol of the Feathered Serpent or Quetzlcoatl religion, supposedly introduced into Mexico from both the East and the West by white, bearded strangers in ships, who brought rule by laws and numerous arts of civilization and banned human sacrifice.

The third thing we remarked upon were the many Great Goddess or Earth Mother or birthing/fertility symbols. Such places were probably shrines where women came to be blessed and get married and give birth. Sun Park in Hopiland has numerous hemispherical carvings about two inches wide where people ground out minerals to eat. These cupmarks or cupoles at petroglyph sites puzzled archeologists until an important article in a scholarly journal clarified their meaning as part of the worldwide phenomenon of pica (pronounced "pie-ka"), "the desire to ingest nonfood substances such as rock powder, clay, chalk, dirt, and other material by some humans, especially pregnant women" (Kevin L. Callahan, "Pica, Geophagy, and Rock-Art in the Eastern United States," in The Rock-Art of Eastern North America, ed. Carol Diaz-Granados and James R. Duncan, Tuscaloosa: U of Alabama P, 2004, p. 65.

Neolithic Cupmarks in Kh. Umm El-Umdan, Israel. 

In general, petroglyphs are ignored both by archeology and anthropology, and their study is a no man's land. Sun Park has a birthing cave and birthing stone. Canyon de Chelly has the most photographed Mother Earth rock formation in the world, Spider Rock, a chthonic monument discussed on page 83 of the Spider Woman book by Patterson-Rudolph.

Who Were the Hohokam?

There were also clear images of horses, riders, people praying, spirals, axis mundi (center of the earth) symbols like the iron butterfly and cross, labyrinths, bilobed axes, irrigation plans, horned beasts, felines, palaces or villages and warriors with spears and shields. We searched in vain for anomalous depictions of whales, elephants and deep water fish, found at other similar sites, but the sun was sinking and we did not have time to make a thorough inspection of the motifs. There is a famous petroglyph of a whale at Old Oraibi.

The name Ho-ho-kam is usually explained as meaning "Those Who Are Departed," but such an etymology is more a gloss than a literal translation of its meaning and origin. Like many words in the Hopi, Zuni, Pima and Azteco-Utan languages in general it is composed of South Semitic elements. In Egyptian, it literally means "Sea Peoples" or "Foreigners." The historic Sea Peoples came from Asia Minor and once threatened to conquer the Egyptian empire. The Philistines and Phoenicians are related to them. They were remarkable for their feather bonnets and, like their relatives the Cretans (whose language also came from Asia Minor), for a long-protracted continuance of Mother Goddess worship down into the Bronze Age.

Haplogroup B is the signature lineage of certain Indians in North America. Its ultimate source is Southeast Asia (not Mongolia, as has been suggested for the other three classic Native American haplogroups A, C and D), whence it took multiple circum- or trans-Pacific migratory routes to the Americas (Eschleman et al. 2004). It has high frequencies in Polynesia, which was settled from Southeast Asia, and among the Western Indians of the U.S. such as the Hopi, Zuni (77%), Anasazi (78%), Yuman, and Jemez Pueblo (89%). It is also found in frequencies approaching 70% in the Cherokee and Chickasaw.

We believe Spider Woman is simply an aspect of the Stone Age Great Goddess worshiped by those who came from Southeast Asia through Polynesia and helped colonized the American Southwest. She is the same as the Earth Mother. As in other cultures, she was replaced by sky and sun deities and male hierarchies. But her religion seems to have persisted in the Hohokam, Cherokee and Hopi tribes in a similar fashion to the survival of her cult in the Cretans, Phoenicians and Sea Peoples. 

According to Hopi and other traditions, at the end of the last age, the Mother Goddess ceased to be the leader of the people in their wanderings and went back "under the sea" to the east and west whence she and they had emerged. We can only infer from this that Spider Woman, as she was called in Asia and the Pacific, and the Great Goddess, as she was known in the Old World of the Middle East, relinquished her role as supreme deity to the new male pantheons and withdrew across the Pacific and Atlantic Oceans to the distant origins of civilization outside the Americas. Ironically, her memory survived better among the Indian nations than in the war-torn empires and materialistic cultures that dominate world history elsewhere. Indian societies today exhibit rare examples of matriarchy as opposed to patriarchy.

Exhibit at British Museum
Underlines Our Debt to Egypt

Andrew Robinson reviews the British Museum's new exhibition "Journey through the Afterlife" in this week's Nature (468:632f.). London has the largest collection of these guidebooks that were customarily placed beside mummified corpses in the graves and tombs of the dead. It is not likely the large exhibit will travel, however, because of the fragility of the paints and papyrus scrolls.

The ancient Egyptians called these compilations the "book of coming forth by day," because they conceived that the soul (ba) of the deceased flew about during the daylight hours and continued to enjoy life. It was Egyptian excavators who coined the term "book of the dead."

According to the catalogue, it was Egyptian religion, despite its pantheon of animal-headed deities and plethora of magic spells, that was the foundation of Western systems of morality. The expression "light-hearted" reminds us of this. The Egyptians believed--thousands of years before Hammurabi or Moses--that you were answerable for your lies and sins upon death, and that your heart would be weighed by the god Anubis against the feather of truth.

Ancient Egyptians believed that their lives would be judged by the gods when they died. Trustees of the British Museum.

Or at Least One of Its Kings

The royal mound cemetery at Taillten, modern Telltown in County Meath, houses the burials of numerous kings and nobles from early Ireland. These begin with Ollamh Fodhla, whose death occurred in 1277 B.C.E., and run to just before Conchobar Mac Ness, who died in A.D. 33 according to the Annals of Tighernach, written in Old Irish and Latin in the early Middle Ages. Pronounced "CON ah war," Conchobar is the first of the name Connor or O'Connor in Irish annals. His mother was Queen Ness, and his nephew Cuchulain, the famous hero of the Ulster cycle of stories.

"Our oldest and most trustworthy authorities state that Taillten ceased to be used as a cemetery on the death of Conchobhor," wrote Irish antiquarian (the term used before "archeologist") William F. Wakeman in The Handbook of Irish Antiquities in 1891, drawing on field reports dating back to 1848 (London:  Studio, 1995). What made Conchobar's burial unusual was that, unlike the previous kings of Ulster entombed at Taillten, he "wished that he should be carried to a place between Slea and the sea, with his face to the east, on account of the Faith which he had embraced" (p. 94).

It seems obvious that Conchobar converted from pagan druidism to a new religion, one that emphasized burial facing east. The new religion could not have been Christianity, although Irish myths claim, anachronistically, that Conchobar died upon being told by druids that Jesus had just been killed "by the Jews." Christianity was not widespread until the fourth century of the Common Era. Jews, like Christians, are buried facing east.

According to Celtic tradition, Conchobar was one of the two men who believed in God in Ireland before the coming of the Faith, Morann being the other man. Such a statement can only mean that Conchobar and his advisor Morann were monotheists or Jews.

In Conchobar's day, Judaism attracted millions of converts. Eventually between one-tenth and one-quarter of the inhabitants within the limit of the Roman Empire professed Judaism. Often it was a syncretistic form combined with other rites and beliefs.

The story of a king converting to Judaism with many of his subjects and descendants following him is a phenomenon documented from more than one historical time point associated with mass conversions. The Hellenized Hasmonean dynasty established under Judas Maccabeus ruled the Kingdom of Israel for over a hundred years, spreading Jewish religion to many others in the Middle East. Bulan was a Khazar king who led the conversion of the Khazars to Judaism. The Babylonian prince Machir, also known as Todros, Theodore, Theodorich, Dietrich, William and by other names, converted most of the inhabitants of the kingdom of Narbonne/Septimania in southern France.

It is likely the Irish high king Conchobar inspired many of his people to accept Judaism. The introduction and early spread of Christianity in Ireland could have been facilitated by the pre-existence of Jewish institutions in the country.



King Ollamh Fodhla's Throne at Taillten, covered with tifinagh (North African) inscriptions. Conwell, On the Cemetery of Taillten (1879).

The Greatest Divide in Human Genealogy and History

You hear a lot of talk about the Neolithic Revolution--the gradual adoption and spread of agriculture, animal husbandry and town life by our prehistoric European ancestors--but the most important epoch in the course of civilization goes largely unnoticed in the history books. That was the abrupt shift from matriarchy and worship of the Great Goddess to the warrior-based governments and language stocks of the steppe-dwelling Indo-Aryan barbarians who invaded Old Europe beginning in the late fourth millennium BCE.

The roots of Europe's original female-oriented religion are lost in the mists of the early Stone Age, and may even precede the arrival of "modern humans" in Europe and be part of the heritage of Neanderthals. This substratum of a long-lasting peaceful hunter-gatherer society organized around the religion of the Great Goddess absorbed the spreading practice of agriculture from the Middle East beginning in the fifth millennium and reached its apogee of development in a pure form in the fourth millennium.

The cult of the Great Goddess, depicted here in an enthroned version with flanking felines from Çatal Hüyük, an 8,000-year-old shrine in present-day Turkey (p. 107), was the lifelong object of study by Lithuanian-American archeologist Marija Gimbutas, whose most influential book is The Language of the Goddess (London:  Thames & Hudson, 2006). 

The axe fell on this ancient civilization--quite literally--around 3000 BCE. As confirmed in Jane McIntosh's Handbook to Life in Prehistoric Europe (New York:  Facts on File, 2006), there was a clear line of demarcation between old and new Europe, from the Balkans to Britain, Spain and Scandinavia. The archeological record tells the story of a sweeping and abrupt end to things. The first metal weapons appear in the graves of elite males along with hoards of gold and jewels. Axes previously used to clear forests for agriculture are now battle-axes. Burials are single rather than family and clan-oriented. Whole villages were massacred and depopulated. Fortifications grew as violence escalated. The horse, venerated as just one of the totem animals of the Goddess since the early Stone Age, becomes the symbol of the warrior, along with the chariot and boat. Rock art features ithyphallic warriors wielding weapons or shooting arrows at each other. The transition can also be seen in the establishment of the Pharaohs in Egypt about 3500 BCE.

The invaders brought their male pantheon of war gods, Indo-European languages, aristocratic forms of government and Central Asian/Caucasian genes. The goddess cult underwent radical male adaptations, surviving in out-of-the-way places like Crete and Brittany. 

So, rather than one transformation, European civilization first went through a Neolithic Revolution, then conversion to warrior-dominated patriarchal societies. It can be postulated that the matriarchal societies eagerly adopted agriculture but exhausted soils, destroyed vital forests and became weaker and smaller-bodied due to a changed diet, falling prey around 3000 BCE to the barbarian warriors of the steppe, who found the accumulation of wealth and unprotected agrarian settlements of Old Europe easy pickings. Climate change could have been a contributing factor.

James Joyce called history "the nightmare from which one cannot wake." If we take a long view of human events, this nightmare began about five thousand years ago. Other-worldly religions like Christianity introduced a further element of alienation and turning away from the sources of life. Before that, people were happily alive, awake, in tune with nature and celebrated life under the auspices of matriarchy.

Assailants with bows and arrows attack

a fortified Neolithic settlement in Furfooze,

France, who defend themselves by hurling

stones and raising clubs. Reconstruction

from Louis Figuier, Primitive Man (London: 

Chatto and Windus, 1876). 

Customs and Beliefs of the Roma and Sinti

Some of our customers have been surprised to get Gypsy/Romani population matches in their results for the DNA Fingerprint Test. Typically, these are combined with Middle Eastern and Indian matches due to the Gypsies' historical migrations. Other customers were not surprised at all and called to tell us about the fortuneteller great-grandmother or mysterious ancestor who traveled with the circus. Gypsy heritage is not unheard of among Melungeons. So for those who think they may have Roma/Sinti or Romechal (the term used in the British Isles), we have compiled the following list of customs and beliefs taken from an excellent authority.

Strict monotheism similar to Jews

Keeping the seventh day holy

Lighting candles on the evening of Parashat (Friday)

Blasphemy a sin, as is cursing an elder

Beng (Satan) the enemy of God and of the Roma people

The Evil One called bivuzhó (impure) and bilashó

 

Code of Law

No social classes, only a division into Roma and Gadje (non-Roma)

A court of justice called Kris (Judiciary Council), composed of clan representatives as judges

Both men and women serving on Kris

Issues between Roma to be judged only by the Kris, not by Gadje

All Roma equal before the eyes of the Kris

Belief in blood revenge and compensatory payment for clan of victim

Banishment from territory of victim’s clan for wrong doing

Forfeiture of protection if banished offender reenters

Roma not even to acknowledge or greet one who is banished

Accursed or banished called mahrimé (impure)

Roma not to ask interest for loans to other Roma, only from Gadje

 

Sexuality, Marriage and Childbirth

Nudity is taboo, allowed only with a husband and wife

Showing naked legs before an elder disrespectful

Homosexuality an abomination

Not allowed to wear clothes of the opposite sex, even as a joke or disguise

Virginity before marriage essential

Tokens of virginity shown to the assembly after wedding

Prostitution strongly condemned

Incest taboo, defined in the same way as Mosaic law (including step-siblings and in-laws)

Permissible to marry your cousin

Members of the Kris must be married

Lack of a spouse makes a man or woman incomplete

Groom’s family pays dowry to the bride’s family

Dowry for a widow amounts to half that for a virgin

A man dishonoring a woman should pay the dowry to her family anyway

Runaway couples considered legitimately married

Marriage endogamic, even within the same clan

Clan recognized by a common ancestor within a few generations

Divorce admitted:  husband sends wife out or she leaves

Remarriage expected after divorce

Levirate law practiced (Deut. 25:5-6)

Childbirth impure, must take place outside the home

Mother giving birth isolated with baby for seven days strictly, followed by 33 days of less strict isolation (cf. Lev. 12:2, 4-5)

New mother cannot show herself in public or attend religious services

Both sexes marrying very young (child marriage)

 

Funeral and Mourning Rituals

Dead to be buried intact (autopsy or cremation sacrilegious)

Close relatives of the dead impure for seven days

Not to touch a dead body

Family and relatives of deceased forbidden to bathe, comb their hair, cut their nails for three days

On third day after a death, relative must wash thoroughly, and then not again until seventh day

All food in house where a person died is thrown away as defiled

On third day after a death, the house is purified (“the ashes of the burning of the sin”) and a virgin sprinkles running water

The same ceremony repeated on the seventh day after a death, with food brought to the mourners from another dwelling place

Mourners stay at home

Sitting on low stools

Covering mirrors

Not using oils or perfumes or cosmetics

Not wearing new clothes

Not listening to loud music

Not taking photographs or watching television

Not painting, cooking, and cannot greet people

Day mourning extended after seventh day remembrance ceremony until thirtieth day

Another remembrance ceremony on thirtieth day, closing the strict mourning period

 

Beliefs in Afterlife

Death is final, no reincarnation or return

Soul goes to Paradise or Hell

 

Purity and Impurity

Concept of marimé (similar to kashrut)

Lower body and things associated with it impure

Sleeping regarded as an impure state

Not to greet anyone upon waking until washed

Disrespectful to greet anyone in an impure state

Dogs and cats impure

Horses, donkeys or riding animal impure

Carnivorous animals impure

Avoidance of horseflesh

Shoes, pants, hose, skirts, trousers, etc. impure

The camp pure

Restrooms built outside the home

Clothes for the lower body and menstruating women washed separately

Dishes washed in a different place from clothes

 

Other Practices

Custom of mangel, asking for favors from Gadje

Painting doorposts of dwelling with animal blood to protect against angel of death

Invoking the Prophet Elijah, particularly when seeing lightening or hearing thunder

Firstborn son considered a special blessing to the family

Wearing of whiskers

Left hand related to the public domain (Gadje), impure

Separate dishes and cups for Gadje

Only eating ritually slaughtered animals

Slander considered very a very serious offense, worth taking to Kris

Lack of belief in divination (contrary to general view of Gypsies)

Practice of Tarot cards and crystal balls for Gadje only

Having a Gypsy name besides a civil name

Names that are Hebrew, Greek, Russian, Spanish, Hungarian, Persian, never Indian or Hindu

Beef a favorite food

Interest in bullfighting

Middle Eastern music and dance with zithers, etc. (Flamenco in Spain)

Fingernails and toenails filed with an emery board, not a clipper

Going to a church called Filadelfia (Brotherhood)

Claiming to be Egyptian in origin

Making pilgrimages to the burial places of your ancestors

 

Source:  Abraham Sándor, “Comparison of Romany Law with Israelite Law and Indo-Aryan Traditions”