Archive for februar, 2012

Corsican Goats

Goats from Corsica represents unique inheritance and an important genetic resource

Goats were one of the first species to be domesticated. It happened in the near east about 10.500 years ago. Dispersing Neolithic humans took their livestock with them while on travel into Europe, moving their goats to locations, where their wild ancestor, the bezoar, never reached. Most goats nowadays are the result of genetic mixing on a large scale. However, animals on islands present a unique opportunity to study isolated old breeds.

Recently the goats on Corsica underwent a series of genetic studies in order to throw some light on the process of domestication. The reason is that goats on Corsica are herded in a specific way: Even though goats are left to roam freely around the wild rocky terrain, a good herder will try keep related females together, with unrelated males from time to time introduced in order to prevent inbreeding. Such families tend to ease the work of keeping a herd together while it roams the mountains. A good herder will also be observant of the colours of his goats, as this eases his job of spotting them in the mountains.

The researchers sampled DNA from 28 present-day goats as well as DNA from 29 bones from an archaeological dig at Rostino. The modern samples were drawn from five different herds at five different locations. The analysis of combinations of gene sequences located in close proximity on the chromosomes showed that about 46% of both medieval and modern Corsican goats differed significantly from all other groups (but not from each other), suggesting that they constitute an important endemic variety.

The identification of such rustic groups of animals are important, because they constitute a kind of genetic reserve. Over the past 80 years, however, the Corsican Goat population has dropped from over 200.000 animals to only 30.000.

A Dig into the Past Mitochondrial Diversity of Corsican Goats Reveals the Influence of Secular Herding Practices

Gravestones in Erfurt

Newfound Jewish gravestones in Erfurt raise hope of UNESCO designation

More than twenty Jewish gravestones were recently discovered in the middle of Erfurt in Thüringen; the oldest dates back to 1259. It was erected as a memorial for “Mrs Dolze, daughter of Mr Asher”. The name Dolze or Dolce was a very common name at that time.

In total the city of Erfurt can muster 58 Jewish gravestones or fragments thereof, which is a remarkable heritage in so far as the Jewish graveyard was abandoned after the eviction of the Jews in 1453. Afterwards the sandstones were reused as building material, while the plot was reused as the building ground for a communal barn and grain depot.

The graveyard was rather large as Jews from Arnstadt, Weimar and Gotha were using it as a burial site. Most of the burials were destroyed in the 15^th century, but some intact graves may still be found east of the great warehouse. This plot of land will not be excavated as a Jewish graveyard is considered a “House of Eternity” and supposed to be protected forever.

The burial stones are discovered at an opportune moment, as Erfurt is currently trying to get its medieval Jewish heritage listed as a UNESCO World Heritage. Part of this is the remarkable Old Jewish Synagogue, which stem from the 11^th century. This makes it the oldest surviving synagogue in Central Europe. In 2009 it was renovated and converted into a museum. On the ground floor a small but impressive exhibition tells the story of the building and the changes it underwent after the pogroms of 1349, when the building was sacked. Afterwards it was sold to a corn dealer, who used the building as a warehouse. Later it was turned into a restaurant and dance hall, which kept it from being destroyed by the Nazi regime. It took until 1992 before the history of the building was discovered.

However, the most impressive exhibition is in the basement, where a magnificent treasure is on display. The treasure was found quite by accident in 1998 hidden in a nearby medieval cellar. It dates from 1349 and has a total weight of about 28 kilograms. The largest part consists of 3141 silver coins and 14 silver ingots of various sizes. More important though are the 700 individual pieces of Gothic art made of Jewish Goldsmiths. The outstanding piece is a golden Jewish wedding ring from the early 14^th century. But brooches, belt buckles, trimming for robes and dresses plus silver dishes and cups should also be mentioned.

On the first floor a number of impressive documents, amongst those the largest known medieval Torah, are exhibited.

Not far from the old Synagogue lies the medieval ritual Bath, the Mikveh, which is another part of the Jewish Heritage in Erfurt. In can either be visited as part of a tour or seen through the window covering the ruins. Primarily, women, who went into hiding while menstruating or after having given birth to a child, used it for their ritual cleansing. Before they were allowed to share the bed of their husband. The Mikveh had to be fed with running water and was accordingly situated close to the river Gera. Today the water level is generally much lower than in the Middle Ages, although this winter is an exception.  The building was about 3 meters long and nearly a meter wide. In the North wall was a niche for a light, while access was from the West. In 2010 a beautiful plaster-head of a young, beardless man wearing a crown of lilies, was found as part of a reused sandstone block under a thick layer of mortar. It dates back to the 12^th century, which dates back to the 12^th century. Whether it was part of the original Mikveh is not known.

Read more about the Old Synagogue, the Mikveh and the other Jewish buildings in Erfurt

Prayer or Psalm?

Why is it forbidden by law to pray, but not to sing?

Bideford is a small town and port in North Devon at the estuary of the River Torridge, not far from Exmoor National Park. In the 16^th century it was Britain’s third largest port. Today it still holds a busy quay with a mixture of fishing vessels, cargo and pleasure boats. During summer it hosts a number of markets and festivals aimed at luring tourists to town.

The town has of course a council, which traditionally commenced it’s meetings with a prayer. As does both Houses in Parliament and probably any number of other councils across England.

Recently, however, The National Secular Society challenged this practice in court on behalf of an atheist member of the council, Clive Bone. The story began five years ago, when he as a newly elected member “shocked and horrified” discovered that prayers were not only said at the beginning of meetings, but was formally included in the agenda. Later he stiffened in his revolt due to a public row about his unwillingness to take part in the official service on Remembrance Day.

To the dismay of both members of Bideford Council and a huge part of the English establishment in and outside the Church of England, the matter was recently decided upon in High Court. In his ruling the judge wrote that “The duties of Parish councillors and the way in which a Parish Council must conduct its business are laid down in the Local Government Act 1972 … There is no specific statutory power to say prayers or to have any period of quiet reflection as part of the business of the Council … Accordingly, I have come to the view that the Council has no power to hold prayers as part of a formal Council meeting, or to summon Councillors to a meeting at which such prayers are on the agenda.” The judge made it clear, however, that his ruling did not affect whether Councillors hold prayers before meetings; to conduct them at the formal beginning of meetings were however not allowed, but might be allowed in case a new law concerning the functions of the councils were passed. Thus the holding of prayers in themselves were not – according to the ruling – considered an infringement of anyone’s Human Rights or to be in any way discriminatory.

Psalms and other singing
It may seem odd to most Europeans that prayers are said before or as an introduction to a public political meeting in a city council. However in Scandinavia a somewhat parallel practice me be found, which does not seem quite so easy to rule out as the English practice. The reason is that the cornerstones of the Lutheran churches are not prayer-books – as is the case in England – but “Hymnals”.

Where the Book of Common Prayer is a mixture of liturgical readings, the traditional Lutheran hymnal is – as the name states – foremost a collection of psalms, carols and songs with an addendum consisting of prayers, liturgical texts and a lectionary. However, the main part consists of the psalms and songs; the Danish authorised Hymnal numbers for instance 791 pieces of poetry. Many of these are Danish versions of psalms from the Psalter; others are patristic, medieval or reformation carols or songs rewritten by some of the greatest Danish poets (Kingo, Brorson, Ingemann, Grundtvig). Some of these are even translated into Norwegian or Swedish, although these Lutheran countries have their own poets and poetic treasures to kindle their hearts. As does the Germans, whose tradition stems from Luther and Gerhardt.

The point here is of course that in a Lutheran context the Hymnal (in Denmark even authorised by the Crown) has the same institutional role as the Book of Common Prayer. But it is primarily a book of songs. Further it often has“sisters”; in Denmark for instance the so-called “Folkehøjskolesangbogen” – “The songbook for Folk High Schools”, which contains a mixture of secular songs and religious psalms, many of them figuring in both the official hymnal and the folk-song-book

This has fostered a tradition by which it is still customary to sing at the beginning of most meetings in Danish associations; singing at council meetings will also be deemed appropriate as long as the song is not too openly a psalm; although this is seldom easy to decide unequivocally.

Just to give an example: “Her vil ties, her vil bies”- Here be quiet, here be longing - is a psalm by the pietist bishop, Hans Adolph Brorson (1694 -1764). It is a beloved winter psalm about the longing for Easter as well as spring, and figures in both the official hymnal (no. 557) and the folk-song-book (no. 48). Well known by most Danes it might accordingly be sung as an introduction to any meeting, when winter comes upon us. But in winter it will also be used at funerals in the National Church of Denmark. On top of that it is a beloved lullaby in cold and wintry weather.

The point is of course that this song is on one hand nothing but a beautiful piece of poetry and a catching tune. As such it may be song by anyone familiar with the Danish language and tradition and at any meeting. At the same time it is an ethereal prayer accompanied by a haunting melody, originally written for a private setting and as an aria. It was posthumously published by one of the sons of Brorson in a collection called “Swan Songs”.

The Book of Common Prayer
The challenge in Bideford – and elsewhere in England – is of course that although “The Book of Common Prayer” has a status in the English context, which equals that of the Danish Hymnal, it does not in the same way invite to a multitude of popular uses. Further, because it speaks less to the heart and more to the mind, a recital of a prayer may seem more demanding of its participants than a piece of music; be it ever so poetic, as is the tradition stemming from “The Book of Common Prayer” and the many look-a-likes, which came after.

The challenge here is of course that the Church of England never quite adopted the Lutheran tradition of hymn-writing, but either kept the Anglo-Catholic tradition alive, maybe mixed it up with the Methodist tradition of Wesley or accommodated the Puritan (Calvinistic) tradition, which allowed only the most stringent biblical psalms.

Either way, the Church of England never seemed to have delivered the sounding board for the particular musical mix of secular and religious singing, which became so ingrained in the Lutheran Churches in Germany and Scandinavia. Rather, the Anglican tradition unfortunately seems to widen the gap between the church and the secular society in Bideford and elsewhere. Worth pondering upon in a year, when the 350 anniversary of “The Book of CommonPrayer”, considering its poetic qualities and otherwise historical importance, will be duly celebrated.

Read about the High Court decision concerning prayer in Bideford Town

Read the response from the Town Council

Recording of “Her vil ties, her vil bies” by “Ensemble Münchhaussen, Hess, Hougaard”

Recording of the psalm in a church setting from 1954 by Boolsen-kvartetten

Read about “The Book of Common Prayer” and the planned festivities

Byzantine ship

Replica of Byzantine ship is under construction

Turkey is going to build a precise replica of one of the 36 medieval ships, which were found in Yenikapi in 2004. The ships are regarded as one of the largest collections of shipwrecks and were found with a treasure trove of other artefacts during the on-going excavations for the Marmaray, an undersea commuter tunnel linking Europe and Asia. The ships were found when the excavation uncovered the ancient Port of Theodosius. Many of the ships date back to the 4^th century.

The trees used to build the ship under reconstruction were oak, chestnut, common ash, beech and walnut. All of these except for walnut can be found near Istanbul in the Belgrade forrest.  The ship was probably constructed in or near İstanbul. Hard and durable woods from oak trees were used for the skeleton. However, whether the oak used for building this ship was imported is at present unknown. It will probably have been a ship primarily used for fishing or shifting goods locally.

The ship, nearly 10 metres long and more than 2.5 metres wide, will be launched in 2013. The organisers suggest that visitors shall have the opportunity to come on boar and experience what it felt like sailing on one of these vessels. Before being launched the plan is to exhibit the replica either in the garden of the Istanbul Archaeology Museums or in the historical garden of Istanbul University. Later on the plan is to create a huge new museum in order to showcase the shipwrecks.

Zeynep Kizilitan tells about the excavations in World Archeaology (2010)

Article by Richard Covington presenting the excavations in detail