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THE MARRANOS OF INDIA
An Amazing Discovery About the Lost
Tribes of Israel
By J. E. JOSHUA
This article is the first authoritative ex
amination of the Karens of Burma (In
dia) in whom a school of historians see
the descendants of the lost Tribes of
Israel. The author of this article is a
distinguished writer and the resident cor
respondent of the Seven .Iris Feature
Syndicate in India.
Away in Burma among the various
indigenous tribes living there, the
Karens form a distinct minority actually
embracing one-seventh of the entire pop
ulation. Known as the Welsh of Burma,
the Karens are a distinct tribe, unlike
the Burmans in many respects, with a
romantic history as background. They
are a “peculiar” people in more than the
Biblical sense of the expression and have
preserved a set of remarkable traditions
that bind them to the past. The tradi
tions singular in character and largely
similar to the Jewish traditions, have
engaged the attentions of not a few emi
nent scholars. These traditions, having
no parallel or currency among the peo
ples of the neighboring countries, have led
many to the conclusion that the Karens
are the descendants of the lost tribes of
Israel.
The narratives of the Karens are a
miniature repetition of the Jewish His
tory, when the Karens were subjected to
the utmost cruelty and tribulations by the
Burmese rulers, when wanderings com
posed a substantial portion of their early
history, and they developed a separate
language derived more or less from over
a dozen oriental languages like the evo
lution of Yiddish by the Jews of Europe.
The Karens are today a race far away
in the confines of Burma, encouraged,
taught and guided by Christian mission
aries and are little known of by the
Jews of the world.
The mass of the Karen traditions are
known as the “Ywa’’ traditions, mono
theistic in character and which cannot
be referred to a Christian, Mohammedan
or Pagan source originated neither from
the New Testament, the Koran nor the
Vedas. It is fortunate that Dr. Francis
Mason, one of the earliest missionaries
to the Karens, realized the significance of
these traditions some ten decades ago and
classed the Karens as the descendants of
the lost tribes of Israel and also wrote
a communication to the Government to
that effect from the “Headquarters of
the Tenasserim” dated the December 6,
1833.
There are two schools of opinion to
day, about the origin of the Karens.
Some of the earlier research workers,
especially Dr. Francis Mason pre-eminent
for his pioneering work among the Karens
and who had rescued much of their tra
ditions from oblivion were inclined to the
belief that the Karens were the descend
ants of the lost tribes of Israel. *The
later-day Christian Missionaries well
known for their conversion activities min
imize the extent of their Jewish origin.
Even they could not explain their origin
satisfactorily at the same time admitting
the Hebraic source of their tradition and
the following statement by Rev. H. I.
Marshall is typical of their attitude.
"However the story of the creation among
these people has such a marked paral
lelism with the Hebrew Story that, even
though its origin has not been traced,
we find it difficult to avoid the suspicion
that it came from a Hebraic source be
ing carried by some wandering story
teller or unknown missionary only to be
come incorporated into the tribal belief
of the Karen along with their own primi
tive mythology.”
The remarkable extent the Karen up
held the traditions even unto this day,
greatly add to the weight in favor of
their Jewish origin which could not have
been possible if these traditions were in
troduced to them by some outside Isodies.
The tradition of the White Brother
with the Lost Book has exerted a far
greater influence in maintaining to a
great extent the Karen race from the
assimilationist tendencies and disruptive
forces surrounding them. The legend
narrates that the Lord, known as “Ywa,”
prepared three books. One was made of
palm leaf for the Burmans, one of gold
and silver for the Karens because he was
the oldest and of parchment for their
White Brother. These were presented to
the White Brother who after retaining the
gold and silver returned the parchment
to the Karen by the hands of a Burinan.
’Hie Karens then began to feel the
need of the Book and sorrowed over
their disotiedience complaining that God
had punished them for their faithlessness
in losing His Sacred Word. 'I'he tradi
tion then sounds a note of hope and op
timism prophesying that the White Broth
er will return one day from across the
wide seas with the Lost Book. 'ITm hope
had remained throughout the difficult
times before the advent of the British
rule into Burma the greatest stronghold
in preserving the Karen race from em
bracing Buddhism or any other religion.
Like the Jews, the Karens had not a few
of the false messiahs claiming to be the
White Brother. This indicates how far
this tradition permeated the life of the
Karens, who with almost hourly expecta
tion waited for the arrival of the White
Brother with the Lost Book. This paral
lel with the Jewish expectation of the
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